Let not the wise man be sunk in wine,
For this flood ruins wisdom's palace.
They drink wine to produce* death:
They do not drink for pleasure and intoxication.
469 On account of his being grevously afflicted they left him behind at Thanessar, and he died* in much pain on the 16th. He left a warning to the wise.
Also at this time the news came that Kuar Mān Singh had crossed the Indus with an army and that a body of his troops had come to Peshawar. Shāhbeg was terrified and took to flight, and the Afghans came in tribes to make their submission. On the 24th H.M. crossed the Sutlej at Mācīwāra by a bridge, and halted his army near Dihakdār. He went on by Hādīābād, Jālandhar, and Sulānpūr. On 1 Ābān he made a bridge over the Bīāh at Jalālābād and crossed his troops. He himself crossed on an elephant. On this day the solar weighment took place, and high and low rejoiced. Congratulatory writings enlivened the eye and heart, and on the territories of Bīrwāl (?) and Ambāla he partook of the sport of hunting. On the 6th he reached Kalānūr and enjoyed himself in the garden which is known to the world as the scene of the Accession. There was daily worship of God. On this day he sent Ḥakīm Ālī and Bahāū-d-dīn Kambū to Kashmīr. Yūsuf K. the ruler of that country always considered himself as one of those who had been elevated by the Shāhinshāh, and continually kept himself in remembrance by sending presents. He represented the distance as a reason for his not coming in person. Now that H.M. had come to the Panjab, it occurred to him that he should send one of his servants to summon him (Yūsuf), as some of his letters expressed a desire to come and do homage. Y'aqūb his son got other thoughts on account of his father's having been sent for (i.e. he became suspicious). He fled* from the camp and went to his home. Accordingly, the envoys* were sent to give good counsels to Yūsuf and to rebuke and waken up the fugitive. If Yūsuf could not come himself, he was to send Y'aqūb.
One of the occurrences was the death of S. Jamāl.* He was of a noble Indian family, and his sister was in H.M.'s harem. He was distinguished for courage and politeness. On account of his good qualities he was made an Amīr. He fell into bad company, and his good qualities became tarnished. He stained his character by drunkenness and follies. As his condition grew daily worse, he was left behind at Lūdīāna, and on the 8th (Ābān, i.e. October 1585), 470 he departed from this evil world. He was a warning to others.
It is indispensable that a man should choose a wise, far-seeing and loving friend, and make his walk and conversation his model. Some able men of former ages, who had become addicted to drink, observed seasons and moderation, and used wine as a medicine They did not give themselves up to the indulgence; nor made it a source of brain-disorder and infatuation.
On the 14th H.M. crossed the Cenāb by a bridge in the territory of Parsarūr (the Pasrūr of I.G.), and encamped near Sīālkot.
One of the occurrences was the insanity of S. 'Abdu-r-Raḥmān of Lucknow. From bad companionship he took to drink, and for a long time displayed folly. In these days the veil was lifted from his actions, and he talked foolishly in the quarters of Ḥakīm Abu-l fatḥ. In an access of madness he struck himself with the Ḥakīm's dagger. Men gathered round him and took it from him. His wound was sewn up in the courtyard, and he was taken care of. Though physicians declared that the Shaikhzāda's wound was mortal, H.M., from his secret knowledge, pronounced that he would recover. Superficial observers thought that this was only soothing words, but the far-sighted knew that this meant that he would recover. Though for two months and fourteen* days he took (only) two or three spoonfuls of soup, there was no change in his condition. The pulse-knowers and the examiners of urine gave him up. The Shāhinshāh continued to give the good news of a recovery, and prescribed pālūsh-i kharbūza.* As soon as he ate this, there was an improvement, and he recovered daily, so that in a short time he became well.
On the 24th the army encamped near Rasulpūr. Ṣādiq received Multan and Bhakkar and took leave from this station. On the 27th he crossed the Bihat (Jhelum) by a bridge, and on this day he left the army to hunt deer. The deer of this neighbourhood are superior to all others for size and courage. He enjoyed the sport for a week and then returned. On 7 Āar he encamped at Rohtās, and on this day he climbed the hill of Bālnāth and interviewed some of the ascetics. From here Qāsim was sent on to level the roads up to the Indus. Afterwards he was to make the Khaibar and the 471 road to Kabul passable for carriages. In a short time he accomplished this. In this place Fatḥ Ullah and Walī Beg arrived from Kabul, and it appeared that the Kabulīs had been tranquillised by the graciousness of the Shāhinshāh, and that those who had been terrified had applied their hearts to obedience.
One of the occurrences was the arrival of H.H. Miriam-makānī. On account of her great love for H.M., she could not remain (niyārastand) in the capital (Delhi?). H.M. was delighted at this news; he received her on the 11th Aẕar = 23 November and brought her with all respect to her lodging. Many were of opinion that the august standards should not go beyond Rohtās. But as H. M.'s design was to settle Zābulistān (Kabul) and to chastise the Afghans (i.e. the Raushānīs etc.), he went on, and on the 25th (7 December 1585) encamped at Rawalpindi.*
One of the occurrences was the subsidence of the disturbance caused by Moaffar Gujrātī. When the Khān-khānān went off to pay his respects to H.M., that wretch thought the field was open to him, and raised the head of sedition. He thought that he might plunder Aḥmadābād. The Jām advised him, saying that he could not go there quickly, and that he should not imagine so great an enterprise to be easy. He should first set his mind at rest about Amīn K. Ghorī, and punish him if he would not co-operate with him. After that he should attack Jūnāgarh. He (the Jām) would join him with a choice force, and so Gujarat would easily fall into his possession. By these idle speeches he got him to attack the town of Ambarīlī,* and Moaffar obtained some successes in the territory of Amīn K. The latter represented to the officers of Gujarat that he had not the strength to fight with Moaffar, but that if he received some help, the insurrection could be easily put down.
On the 2nd, Qulij and some strenuous men prepared in Aḥmadabad for battle. Saiyid Qāsim and Khwājah Niāmu-d-dīn Aḥmad and others were sent to that quarter. Beg Muḥ. Toqbai Amīr, Maḥibb Ullah, Saiyid Salīm and others were sent in advance. When they had gone thirty kos, Moaffar lost confidence and hastened off to Kāthīwāra. When the men sent in advance joined Amīn K., he acquired courage and new strength. He represented that if he had one thousand more horse, he could come from behind, and the imperial army from another direction, and pursue Moaffar. Accordingly, Qulīj K. and others were sent, other leaders were sent by another route. Amīn K. came to the town of Rājkot, which was Moaffar's asylum, and plundered it. The ill-fated one went off to the Ran* (Runn). That is a saline tract, where there is continually the ebb and flow of the tide. It is 200 kos long and 30 to 50 kos 472 wide. It dries up at the end of the hot weather. When fresh water passes away from that country, it becomes saline.
The officers halted near the shrine of Dāwaru-l-mulk.* There Amīn K. joined them, and the Jām came forward and made protestations (of loyalty). Both landholders were soothed and allowed to depart to their homes. They left their sons to serve in the army. The commotions ceased all at once. After the completion of the business, the Khān-khānān arrived. He had, on the way, arranged somewhat the affairs of Sirohī and Jālor. The Rai of Sīrohī soon came and paid his respects, but Ghaznī* of Jālor remained aloof. But when he saw that the foot of resolution was firmly planted, and that escape was difficult, he submitted. As he did this because he could not help himself, he was not allowed to enjoy* his lands, and was taken along (with the Khān-khānān). Jālor was given to others.
By the help of God he (the Khān-khānān)* was delivered from a great danger. Near Sirohī it occurred to him that he would enjoy the pleasure of hunting, in company with his ladies. In the eagerness of youth he became somewhat separated from the army, while pursuing the sport. Having ridden much, and it being very hot, he took a rest under a tree. One of his huntsmen opened the hand of oppression and laid hold of a cow. The Rajputs of the neighbourhood came forward to fight, and the Khān-khānān got up to take part in the melee. Some servants who were near at hand joined him. A great contest ensued, and things were nearly coming to a crisis. But in that hopeless position they got the victory, and the Rajputs were punished.
At this time Khangār the ruler of Cutch died, and was succeeded by his son Bihārā.* Though the Jām has more men and lands, Kḥangār is regarded as the chief ruler, and permission is taken from him on the occasion of successions, etc.