Why should 1 mention the awakened of heart and the profound and the far-sighted? The superficial and the practical clearly per­ceive that those connected with this eternal fortune make, merely from such a connexion, conquests which do not even occur as possible to the solvers of difficulties. Especially they do this when to such connection there is added the auspiciousness of devotion; and most of all if they be of that fortunate band which has been exalted by the degrees* of loyalty toward the Khedive of horizons, how successful are they in their glorious enterprises! Consequently every task which this one who has been magnified by God (Akbar) does person­ally, comes forth gloriously and without the veil of delay. The few days which wear the appearance of retardation seem to be the result of the Divine wisdom which requires them in order that the inscriptions of the degrees of devotion of the loyal, and the grades of each one's service may be recorded on the portico of visibility, that the jewels of ability may be polished, and the world's lord's method of educating men may be revealed to the world, and that the gold encrusted copper may be placed in the dissolving crucible and the coin of the realm be purified, and that the testing may be carried out to the uttermost.

In fine, through the Divine favour the taking of this strong fortress, which the sagacious would not have imagined possible even after years of siege, was accomplished by the supervision of the Shāhinshāh in the period of one month and seventeen days. The pioneers made from a long distance trenches and so brought them­selves to the walls and began to break them down, and the alert servants raised mounds (tilhā) around it, and from them showered bullets on the garrison, and the bombardiers also performed marvels. When the presumptuous garrison perceived the true state of the case, and awoke from their slumbrousness, they opened the door of entreaty and supplication. Hamzabān sent his father-in-law Mullā Niāmu-d-dīn Lārī to the sublime court, and he, having been intro­duced by those who had the right of audience, represented in skilful language the dismay of the garrison. That adroit and eloquent man represented to the lord, who is the friend of the wretched and the succourer of the miserable, the lamentations and prayers of that crew. The heart of the Khedive of horizons inclined towards him, and the boundless ocean of his benevolence was put in motion. Though the supplications were the result of necessity, and though the grandees who had the right of speech spoke against the exhibition of clemency, they were not listened to. On the contrary their urgency for punishment increased the graciousness of that world-giver. He soothed each one of his intimates by special addresses. Those who were heavenly in character he rejoiced by Divine utterances, and those who were earthly he brought into repose by worldly arguments (maqálāt kaunī). In accordance with his (Niāmu-d-dīn's) petition he sent Qāsim 'Ali Khān and Khwāja Dost Kilān, (Daulat)1* who were associates both in the battle and in the ban­quet, to reassure Hamzabān and the rest of the garrison and to bring them to the place of prostration. On the day of Rashn 18 Isfandārmaẕ, Divine month, corresponding to Thursday, 23 Shawwāl (26 February 1573), the stiff-necked ones of the fort did homage with a thousand supplications. The Shāhinshāh's graciousness received into the reservoir of his protection the lives, the property and the honour of all the shame-faced evil-doers. But they cut* the tongue of Hamzabān, as it was always uttering futilities. Some others, whom prudence required should be kept for some days under restraint, were put into confinement. Next day H.M. surveyed the fort, and ordered that some large mortars (dey, but perhaps only cannon) which were called Sulaimānī, should be conveyed to the capital.* It appeared that they had belonged to Sulān Sulaiman, the ruler of Turkey (Rūm). He had intended to take possession of the European ports on the borders of Hindustan, and had sent great mortars along with a numerous army. But as the governors of Gujrat did not assist properly, the troops were distressed for pro­visions and had to return. Nor were they able to take with them those large guns.*

One of the things which happened, after the conquest of Surat, was the coming to Court of Baharjī,* the ruler of Baglāna, who was an influential landholder in that part of the country. He brought with him to Court Sharfu-d-dīn Ḥusain M. with a chain round his neck. The just Creator hath glorified this adorner of the Sultanate from the beginning of his power so that the seekers after bliss may rise to high degrees of felicity by recognising and obeying him, and that the auspicious and loyal may increase their devotion. One of the great favours which has been bestowed on this Khedive of God-knowers is that whoever withdraws himself from obedience to him either becomes a vagabond in the desert of destruction, and is brought to be in need of the threshold which is high as heaven. Or else he descends into the whirlpool of evils and is conveyed by his own bad deeds into the Presence. A fresh proof of this was afforded by this Khwāja's son. The brief account of this is that from the time when this weak-headed and infatuated one did not understand the teaching of the Shāhinshāh and adopted evil thoughts of being supreme, and trod the path of faithlessness, he became a vagabond and wandered from door to door of every one, high or low, and gave his honour to the dust of disgrace. Why shall I say this? He revealed his own baseness. Firstly, he gave to the Fūlādīs Jalaur which had been recently taken (by him) by the backing of the Shāhinshāh's fortune, and joined himself to these wretches. He spent some time in Pattan, and from there repaired to Cingīz Khān, and when the cup of the latter's life was spilled, he joined the Mīrzās. When the 30 ruler of Khāndesh came with designs against Gujrat, and failed and retraced his steps with loss, Sharafu-d-dīn joined him. Then he came back in wretchedness and associated himself with Muḥammad Ḥusain M. When the world-conquering standards came to conquer Gujrat, and a stone of dissension fell among the rebels of that country, this Khwājazāda should have come to worship at Court and made amendment for his crimes, but as he was radically bad he hasted away to the Deccan. He had to pass through the territories of the aforesaid zamindar, and he, either from a desire of being loyal, or for his own advantage, imprisoned the Mīrzā, and plundered all his goods. He also endeavoured to arrest Ibrāhīm Ḥusain M.'s wife and children when they passed through the country, but did not succeed, though the two-years old daughter of Ibrāhīm M. fell into his hands. When H.M. heard of this he sent Mīr Khān Yesāwal to bring the landholder and his prisoners to Court. And as it appeared that the ruler of Khāndesh had sent his brother Raja 'Ali Khān to Court and that he had reached the territory of Nadarbār, but was now being detained by the petty notions usual with landholders, an order was given to Mīr Khān to bring him also. After that H.M. sent Jotik* Rai, Jai Tawācī-bāshī and Balbadhar* brahman that they might extricate the landholder aforesaid from the thorn-brake of delay, and that he might invigorate his brain by gathering the flowers of the garden of service. These envoys obeyed the order and brought him and his prisoners to Court. The innocent daughter* was taken under the shadow of H.M.'s protection and made over to the guardians of the harem. The Khwājazāda was frightened by means of an elephant which was not a manslayer, and as the sovereign was just and from extreme graciousness did not kill criminals, he was put in prison. For, keen inspection and profound consideration are requisite before destroying what has been founded by God (i.e. life).

Let it not be concealed that Baglāna* is a country one hundred kos long and thirty kos broad. It has 2,000 horse and 16,000 infantry. Its revenue is 6 1/2 kror of dāms. Whoever is the ruler, is called Baharjī. There are two forts—Sālhīr and Mūlhīr on the summits of hills. It has also two large cities—Antāpūr and Cintāpūr. It lies between Gujrat and the Deccan; and it submits to whichever of the two is the stronger. At this time, when Gujrat came into the possession of the imperial servants, the ruler, being awed by the majesty and might of the Shāhinshāh, did good service and bright­ened his countenance by performing the prostration.

One of the occurrences was that an injury happened to H. M.'s 31 hand; but it was cured. The brief account of this instructive catastrophe is that the sitter on the throne of the Caliphate is always shrouding himself under a special screen, while the stewards of fate are ever removing this screen and displaying the spiritual and physical glories of him who has been magnified by God. One night there was a select drinking-party. Discourse fell upon the bravery of the heroes of Hindustan, and it was stated that they paid no regard to their lives. For instance, some Rajputs would hold a double-headed spear, and two men, who were equally-matched,* would run from opposite sides against the points, so the latter would transfix them and come out at their backs. That Divine wrestler of the world, for the sake of screening his glory, or for testing men, or from the melancholy* engendered by his being in the outer world, fastened the hilt of his special sword to a wall, and placing the point near his sacred breast declared that if Rajputs were wont to sell their valour in their* way, he would rush against this sword. Awe fell upon those who were standing at the feast, and none had the power to utter a word, nor even to offer any opposition. Just then Mān Singh ran with the foot of fidelity and gave such a blow with his hand that the sword fell down and made a cut between H.M.'s thumb and his index-finger. Those present removed the sword and H.M. angrily flung Mān Singh on the ground and squeezed him. Saiyid Moaffar* foolishly tried to free him from the grasp of that tiger of God and by twisting his wounded finger released Mān Singh. This increased the wound, but by the Divine protection it soon healed.

When H.M.'s mind was at rest about the affairs of that country, he committed the charge of that lofty fortress (Surat) to Qulīj* Khān and gave him weighty counsels. On the day of Mār Isfand 29 Isfandārmaẕ, Divine month, corresponding to Monday, 3 Ẕi-l-q'aada, 8 March 1573, he proceeded to Aḥmadābād, and at this time too Rajah 'Ali Khān was honoured by kissing the threshold.*