It was remarked that nine days before this, Narain Miṣr* had died in Attock, and Bhīm Nāth in Jalālābad. These two physicians were celebrated throughout India. Casters of omens at court were delighted, regarding the fact as an evidence that H.M. would have ⁵⁷³ no more need of doctors. On the 25th he recovered, and sat in the hall of audience. He said that this accident produced a wonderful awakening, and that it occurred to him that if he was about to take the last journey, he was empty-handed. Every one's slumber is proportioned to his awakenedness. A great nature—which is the substance of spiritual and temporal supremacy—is not content save with comprehending the Creator, and thinks itself empty-handed, though in possession of the treasures of Verity. In this way the pain of seeking after God receives its consummation, and the affliction is succeeded by eternal health. On this day Qāsim K. received leave to go to Kabul, after receiving admirable counsels. Takhta Beg received the fief of Ghaznīn and was allowed leave.

One of the occurrences was the conquest of Bunīr. The vic­torious soldiers went off to punish the Yūsafzais, but on account of the strength of the country they could not get there. At this time a petition of Shahbāz came from Swād. On 1st Bahman (11th January, 1590), when there was no intention of fighting, H.M. appeared at dawn in a dream and directed an engagement. Shahbāz obeyed and obtained a victory. The country came into possession, and many of the illfated were slain. 'Alī Muḥ. Alif delivered up his short life in good service.

On the 10th H.M. crossed the Indus by a bridge, and ordered the bakhshīs to cross over the soldiers, division by division (caukī ba caukī). Ḥusain Beg S. 'Umarī came with presents from Paklī, and received favours. On this day the writer of the book of fortune became somewhat deranged and fell into great grief. News came that in Lahore on the 5th (Bahman = 15th January, 1590) the mistress of the auspicious lineage and the lady of the family of chastity, to wit, his loving mother, had departed from the unstable world to the heavenly realm.

When my mother has gone beneath the earth,
If I throw dust (khāk) on my head, what harm (bāk) is there?
I know that by this increase of tumult
Thou wilt not come whence thou hast gone.
But what shall I do, for I am impatient.
I deceive myself by a subterfuge.
You ought to have packed up the goods of life and accompanied her on that journey. Apparently owing to my imperfection such was not heaven's decree, and I had to remain bewil­dered in the stony tract of impatience.

Hundreds of thousands of eyes were needed for my heart's auguish
That in solitude I might weep with each one of them.

Where was the auspicious sentiment of styling as the “restora­tion of a deposit” the claim for the restitution of a present, and so not becoming mad at the act of God? yet I possessed, by the power of wisdom, a magazine of advices, and I used to practise the distri­bution of consolation! The sympathetic sovereign cast the shadow of his favour over me, and these words issued from his pearl-laden tongue: “If (other) inhabitants of the world possessed the grace of permanency, and only one took the path of annihilation, there ⁵⁷⁴ would be no cure for intelligent friends in patience and resignation. But since no one remains long in this inn, why should one suffer the reproach of impatience.” My heart was comforted by these cordial words,* and I undertook what was proper for the time.

On the 22nd he encamped at the Sarai of Zainu-d-dīn 'Alī, and spent two days in the pleasure of hunting. Next day he halted at Ḥasan Abdāl. He visited the grave of Abu-l-fatḥ and gave vent to his grief. On the 24th Khwājagī Muḥammed Ḥusain left from this station to go to Kabul. On 2nd Isfandārmuẕ, near Kahuriya news came of the death of Rajah Gopāl Jādūn. He had been appointed to the charge of Ajmīr, and suddenly died in the city of Bīānā. On the 9th H.M. came to Rohtās,* and it was reported to him that Mas­nad i-'Ālī Fatḥ K. had died in Oudh. He was a very honest man. As it was the rainy season, Miriam-Makānī expressed the wish that H.M. would rest for some time in this fort. He replied that honour did not allow that he should be in comfort, and the world in trouble. On the 12th he enjoyed a qamargha hunt in the neighbourhood. On the 16th he crossed the Jhelam after making bridges in two* places near Rasūlpūr. On the 20th, while he was encamped near Hīlān, he met with an accident, and the world was plunged into grief. It was the turn of the elephant Malūl* Rai. On account of his bad disposition and of his being mast, H.M. mounted on a female elephant, and advanced* thereon. Before he had put his foot into the kalāwa (the rope which forms the mahout's stirrup) the furious animal ran at the female. The royal rider fell to the ground (threw himself off?). Though the Divine Protector made the turbulent brute blind, and took him to the other side, yet the fall produced some insensibility in His Majesty.

I went to the elephant to slay him with my sword.
He said, “Hear first my excellent excuse:
I'm not the Earth-Ox that I can carry the world,
Nor the fourth heaven that I can draw the sun.”

At the time none of the devoted followers was able to be present. There was a wonderful exhibition of destiny. How could harm accrue to one who believed justly and walked wisely? There had been no impropriety that the thing could be considered as a retribution. Nor had he trod the path of negligence so that this might be taken as an awakening message. If the might of God be considered and the instances of former saints, this apparently diffi­cult circumstance becomes easy. It will become still easier if we consider with farseeing eyes the ups and downs of affairs. In a short time, H.M. came to himself, and by the power of God he brought the steed of his fortune into the arena. Though he had received wounds in the previous fall (that at Daka), this was more serious. ⁵⁷⁵ Sedition-mongers spread improper reports, and many remote par­ganas were plundered.* When he came to his camp, he was in great pain. Physicians assembled, and held a consultation. He did not approve of any of their remedies, and said, “Apparently, it will be good to let blood.” Skilful men opened the vein of his arm, and, immediately, he obtained relief. Out of wisdom he did not halt, but crossed the Cināb by the two bridges at the passage of Bānī Kābīn. Next morning he recovered, and went on by elephant. Next day he was attacked on the road by a pain in his abdomen, and for a time his servants were distressed. He soon got well. On the 25th near Amnābād, Qulīj K. and Mādhū Singh did homage. From the day that he crossed the Cināb, every day crowds of servants came and paid their respects. At this stage many had this bliss. On the 29th at two kos from Lahore he held an elephant review. To every one of them he gave something to eat. When the turn of one of them came, he said that it appeared that the driver was a slave.* He (the driver) did not admit the fact. The elephant refrained from eating. When an inquiry was made, and the driver admitted the fact, the beast resumed its eating.