Heaven rises up to take vengeance on every one who commits ingratitude. His day turns to night, and his fortune becomes ruined. 621 By his own efforts he hastens to his retribution and plays away his life and his honour. The case of this man of turbulent brain shows this to all. High and low received instruction from it. When the fly-like and mercenary natures gathered together, and (what has been described) happened to the imperial servants, the sons of M. Yūsuf K. approached him with supplications. He eagerly sent* them off to India, and then he crossed the river and went to the Mīrzā's quar­ters. He laid hold of the treasure, the gold vessels, the elephants, the horses, the cannon, etc., and shamelessly sate in the seat of the mighty. He stained the pulpit-tops (farāz-i-mimbar) and the faces of the coins. By glorious fortune at that time, fever and trembling laid hold of him, and when the sealmaker was making his signet, a bit of steel jumped up and entered his eye. This indicated to the acute among the spectators that his career would not be long. In his folly he gave high titles to worthless people. Bahrām Nayik was called Khān-Khānān, Darvesh 'Alī, Khān Jahān, 'Ādil Begī, 'Ādil K., Maqṣūd 'Alī Aḥdī, Makhṣūṣ K., Khwāja Muḥammad Moman, 'Aṣaf K., Mūsā M. Khān, Darvesh Miskīn, Bābū K., Jamman his son, Muṣāḥib K., Shāh 'Alī Beg Turkamān, Shahbāz K., Shāh Manṣūr, Bahādur K., Mīr Sāliḥ, Naqīb K., Niāmu-d-dīn, Niāmu-l-mulk, Dāūd Cakli, Bijlī K., Qiyā Beg, Qiyā K. Similarly, he gave great names to people of the bazaar.


Fortune cannot be wrested from the holder thereof,
Diadem and throne cannot be sold.
The crow* tried for the gait of the partridge.
He ended in forgetting his own.

In ignorance of the world's lord's knowledge of mysteries, he thought that “as the roads were closed, news would not quickly come to him, and if it came, would not be credited. If it were believed, the army could not march quickly in such torrents of rain. In winter it would be very difficult to come to this cold country. When a year had passed, his (Yādgār's) strength would be increased by a choice equipment. For a long time a ruler of Kashmīr had not had such a workshop.” He did not know of the knowledge of mysteries possessed by the world's lord. From the time that the Age smiled upon him with a sardonic smile, he continually had drinking-bouts with persons of no consequence. They encouraged him and talked foolishly, and suggested to him to squander the accumulations and to make capital out of the honour of the Mīrzā, and he from love* of money and from his connection by marriage (with the Kashmīrīs) was led into stratagems. When he heard that the Mīrzā had been put in prison, he was compelled to let his family go. When their coming had not yet been heard of, H.M. from his knowledge of secrets sent Ḥājī Mīrak, who was an old servant of the Mīrzā, to bring these helpless people. Near Thāna the wicked men of the country were thinking of plundering them. Suddenly the messengers appeared. Their lives and property became safe, and all at once the news of the coming of the august standards filled the world. That wretch came a little to his senses and petitioned, saying that “Ḥus- 622 ain Beg S. 'Umarī meant to bring the son of M. Shahrukh from Badakhshān to Kashmīr, and make him an instrument of sedition. I contended with him, and he has by crafty words given me a bad name.” By order, the writer of the noble volume replied to his false statements.

When his cajolery was not successful, he sent off Darvesh 'Alī with many troops to the defiles, and strove to strengthen them. Though the soldiers had not* arrived from all sides, S. Farīd Bakhshī Begī and his companions made a fort at the foot of the pass,* and having left their baggage prepared for battle. On 26 Shahriyūr the vanguard proceeded to the defile in front, and the right and left wings made ready. Darvesh 'Alī had put up two walls on the top of the pass and intended to fight. He stationed men here and there, and indulged in arrogance. By the Divine aid the active men of the vanguard drove away the enemy after a slight resistance. The brave men of the left wing took possession of the ground* in front of them. A hot engagement took place, and many of the enemy were killed. Four of the victorious soldiers fell. The right wing took without a contest a fortification (sarkob) that the enemy had. As there was no road further on, they turned back and came behind the vanguard. Next day the enemy retired from the protection of the walls without fighting. The leaders of the soldiers were influenced by idle talk and thought there was a stratagem. The vanguard and the left wing pressed on, and took the Kapartal Pass and got possession of some quadrupeds. One man ignorantly killed a horse in the pass,* and much injury followed from a hailstorm. Next morning they traversed the Akrambāl pass and encamped. Their idea was that they would halt five kos from Hastī Watar. Those in front believing it to be deserted pressed on to take it. S. Farīd sent people to recall them. Able men knowing that it was in their power did not draw rein till the top of the pass. Those who were sent chose to join them. At nightfall it appeared that the enemy were in the waist of the hill, and prepared for battle. That night was spent in standing under arms and in watchfulness. When it was morning, parties of Kashmīrīs were seen on the hillocks and many were of opinion that they were coming to fight. In a short time it became certain that they were dispersing. At the close of the day the Shaikh arrived with some men. As the main army was behind, and the star* in front he delayed to advance. Meanwhile Muḥammad Kāshī surrendered himself and reported that Yādgār had thrown away endurance and had fled, and that all the men had gone off into retirement. Next morning 2 Mihr, 12 September 1592, they passed through the defile and reached Hīrapūr. Near there a body without a head was seen, and it was conjectured that the headstrong Kul had met with his deserts. In a short time 623 his head was brought in, and the thing became certain.

When that worthless one learnt that the defile had been taken, he left 'Ādil Begī with a force at Srīnagar, and came to Hīrapūr. Next day, he gave some presents to the men and moved forward. On the 31st Shahriyūr at midnight an army rushed forth crying “Allah Akbar,” and a report was spread that H.M. had arrived. The whole camp was plundered, and hat wretch was annihilated. Shahbāz K. Niyāzī, Ibrāhīm K. Kākar, Ibrāhīm K. Miyāna, Sārū Beg Shāmlū, Ḥusain Beg Maṣlū, Yār Beg Uzbeg, Malik Muḥammad and some others of the servants of M. Yusuf K. made a plot, and were lying in wait. When half of the night had passed, they blew the trumpet of “Allah Akbar,” and proceeded to pillage. The wretch came out from his enclosure (saraparda) and fled into the open. No servant was with him except one Yūsuf. When he had gone some way, he took shelter in some brushwood* (bota); and sent back his companion to fetch a horse. Some well-wishers of eternal dominion did not turn to plundering, but searched for Yādgār, and were astonished at not finding him. Suddenly, Sārū Beg saw Yūsuf, and put him to torture. He was helpless and told what had happened; and at his guidance Yādgār was found. He had recourse to humility. Shahbāz K. came up and relieved his shoulders of the burden of his head.


In the garden the pumpkin raised its head beside the cypress.
Forsooth, to raise the head is to make oneself equal!
Heaven knows between the cypress and the pumpkin
Which of them is worthy of honour.

On 6 Mihr Mathrā* Dās brought the head of the brainless one to court, and there was worship of God. The world's lord's knowledge of mysteries was impressed on all; and a world had collyrium applied to its eyes. On the day that he heard of the dis­turbance of this wretch, this verse came upon his lips.