The dominion-flag of the New Year was unfurled on the plain,
The bounty of the Holy Spirit was shed from on high.
Such an air it was that Paradise halted in surprise.*
Such an earth that heaven rose up in astonishment.

On the night of Thursday, 5 Ṣafar 989, 10 or 11 March 1581, after the passing of 6 hours 22 minutes, the light-dispenser of the spiritual and physical world, the lord of the visible and invisible universe, cast a glance of favour on the Sign of Aries. The material and spiritual kingdoms became full of light. A feast of joy was prepared, and there was a loud sound of delight. As the protection of the community is a thing inscribed on the frontispiece of sovereignty, it struck his celestial mind that, as by the aid of heaven the pleasant land of the Panjab had been swept and cleansed of the weeds and rubbish of sedition mongers, so might the inhabitants of the banks of the Indus be refreshed by the irrigation of justice, and the sorrow of the afflicted be ended. Also some prudent and diplomatic persons had been sent and had by salutary counsels amended the disposition of the Mīrzā. Wise words spoken close at hand make an impression such as thousands spoken from a distance do not make. H.M. also had the intention of laying the foundation of a lofty fortress on the bank of the river so that the savages of that region might speedily acquire bliss, and the imperial servants might receive protection. With this holy design he proceeded towards that quarter.

³⁴⁸ One of the occurrences was that H.M. turned his thoughts towards Nagarkot.* When he heard of the wonders of that ancient place of pilgrimage, and especially of the restoration there of tongues that had been cut off, his truth-seeking heart was attracted towards that place. At this time, when he was near that spot, the wondrous tale again occurred to him, and on the 15th* (Farwardīn) he went thither with a few special intimates to see the marvel. At the first stage Rajah Jai Cand the ruler of the fort came and was exalted by doing homage. When a watch of the night had passed, H.M., in order to give men a rest, alighted in the town of Desūha.* Rajah Bīrbar, who was the fief-holder there, came and offered presents. The difficulties of the way and the rugged defiles had somewhat fatigued the companions of dominion, but from awe of the Divine majesty—which is a powerful closer of the tongue—no one ventured to say anything. During that night a spiritual* form— which had wondrous powers—appeared in the secret place of dreams. It recited the lofty rank of the world's lord and restraine him from his intention. In the morning he mentioned the vision and returned. A great delight took possession of every one.

Between Khokowāl* and Kānwāhan* he crossed the Beās by a bridge, and on the 17th arrived at the pleasant city of Kalānūr. He enjoyed himself in its garden.*

One of the occurrences was the defeat of 'Arab Bahādur. When M'aṣūm K. Farankhūdī went to ruin from his ill-fatedness, 'Arab Bahādur, Niyābat K., and Shāh Dāna and many evil-minded persons stirred up the dust of sedition in Sambal. Their idea was that they might collect the accumulations of that province and make them a means for increasing their wickedness. If they did not succeed in this, they would convey themselves by night to M. Ḥakīm. Ḥakīm Ain-al-mulk the faujdār of that country heard of this and set himself to strengthen the fort of Bareilly, and to collect troops. The above-mentioned persons thought they would bring him over to their side and so held out hopes and threats to him. They soon saw that they had failed and came to attack the fort. Ḥakīm by firmness and wisdom gained the victory. Night came on, and those black-thoughted ones lost their way and postponed matters till daylight. As there was broken ground, and a report of the approach of troops, the evil-doers withdrew from the investment of the fort and went off to some distance. That wise officer sent an intelligent spy to their camp that he might let himself fall into the ³⁴⁹ hands of the enemy's scouts. After much ill-treatment he said, and confirmed the statement by an oath, that the imperialists were gathering together from all sides and were going to make a night attack, and had sent him to convey news. The plot succeeded, and at midnight they departed. The garrison rejoiced, and roses bloomed on the cheek of joy, and the drums of joy beat high. In a short space of time, Bakhtiyār* Beg came from Budāon, and S. Muḥammad Ghaznavī from Shamsābād, S. Muaam and Mīr Abu-l-hasan from Amroha, Ghulām Ḥusain from Selīmpūr, Qāsim from Lakhnau,* and Maulāna Maḥmūd and Abu-l-Qāsim from Sambal. The imperial servants had a fortunate time. Ḥakīm sought for an engagement. The bewildered enemy, who were in the desert of failure, and the demon-haunted rebels, though they had gone far off from that place, yet they opened the hand of plunder in the con­fines of the country and troubled the weak. They looked upon oppression of the feeble as if it were daring, and stretched out long arms. The Rajah of Kumāon Rām Sāh, Mukut Sen, Rajah Karn and many crooked-minded zamindars and presumptuous and empty-brained ones assembled together and stirred up strife. Ḥakīm first disseminated dissension among them, and brought Rām Sāh, Mukut Sen, and Rajah Karn into the way of good service. By their instrumentality, also, Niyābat K. joined the victorious army. In the confines of Aklī the lovers of work prepared for battle, and guarded their fame. They preserved the respect of the new-comers by giving them the name of the vanguard (harāwal). In fact, Bakhtiyār Beg and some noted men formed the advance-party. The battle began by Shah Dāna's falling upon the vanguard. Bakhtiyār Beg and some loyal warriors stood manfully shoulder to shoulder, and brave men joined them from every side. The fortune of the Shāhinshāh brought the news of victory. The enemy were stained with the dust of failure and fled. Saiyid Miyān and Saiyid Muafa and many ill-fated ones went headlong to the pit of annihilation.

The world's lord made a bridge over the Rāvī at Kalānūr and crossed it. Then he crossed the Cenāb at Rāmgarh. The Bihat (the Jhilam) he crossed by a bridge between Jhilam ferry and Rasūlpūr. He stayed for some days near the Bihat in the enjoy­ment of hunting. The landholders of that country obtained their wishes. At this time, when there was a daily market for the springtide of justice, and the fountain of fortune grew larger every day, on 10 Ardībisht he made a delightful garden. H.M. always ³⁵⁰ gives attention to material and spiritual culture … He crossed over to the town of Nandana* for the purpose of hunting. As it had good soil and water he thought of making a garden. In a short time this was excellently accomplished. For the sake of enjoyment he went to the top of the fort, which is an ancient build­ing and lofty as the genius of exalted saints.

Also at this time he visited the shrine of Bālnāth* Tillah. It is loftily situated and near Rohtās. It is so old that its beginning is not known. It is regarded as the prayer-spot of Bālnāth Jogī, and is held in veneration, and visited by many people. In the extensive country of India there are various ways of obtaining deliverance (āzādī). One set are called Jogīs. Their tenets are according to the Pātanjal* Canon, of which some account has been given in the final volume.

They place* eternal existence in the kingdom of annihilation, and act, in many respects, contrary to customs. Many are distin­guished for contentment and innocence, and, one by one, attain to enlightenment. Bālnāth was at the head of these enthusiasts. They say he was the younger brother of Rām Cand, and it is commonly said that he became an ascetic, and that he chose this place in order to mortify his passions. In short, the world's lord did not regard his own spiritual beauty, and searched for servants of God, and always offered up supplications to God with every body of men who seemed to have attained the truth, or wherever men offered up prayer. With this view he went to that retreat* of worshippers of God. The company of ascetics in that neighbourhood obtained enlightenment from the glory of the presence of the world's lord. On the 31st the advent of the Shāhinshāh conferred eternal bliss on the quarters of M. Yūsuf K. The famous fortress of Rohtās was in his fief. As H.M. was in the neighbourhood he begged that he would visit him. H.M. graciously consented. Presents were tendered, and eternal bliss accepted. Though it was the general opinion that H.M. should stay there some days, yet as he considered that the nearer he came ³⁵¹ to Kabulistān, the better would the affair of the governor of that country be transacted, he marched on to Sind-sāgar which is known as Nīlāb.

One of the occurrences was the death of the eunuch Khwāja 'Ālam. He was a hard taskmaster. Several pahlwāns (wrestlers) were under his charge. At the stage (?) of Kharbūza (?) he beat one of them with a stick, and in retaliation the latter put an end to him with a dagger. The Shāhinshāh lamented the death of that old servant, and capitally punished his murderer. The lamp of enlight­enment was thus kindled for many, and a road was opened for the presumptuous and crooked in their ways.