At this season when the spiritual spring was in its glory, the sound of the New Year's footsteps made the external world accord with the internal. The inner world too was exalted above angelic purity and received the holiness of Divinity.
In that sacred expanse was opened
The cell of the bud by the key of the breeze
The rose flung her cap from her head
She placed the hundred-ply* cloak on her breast
The nightingales shrilled the praises of God
They turned their rosaries and parted their lips for the beauteous utterance
The rose threw perfume to the world's brain
The branch* threw his head-dress on the rose's tablecloth.
On the day of Thursday, after the passing of one hour and forty one minutes of the 17th Ẕī-l-q'ada 981 of the lunar year (11 March 1574), the spiritual and physical light-increaser (the sun) cast his ray on the Sign of Aries. The dejected terrestrials and the holy celestials received fresh decoration, and the nineteenth year of the second cycle began with joy and splendour. The unique jewel of the Caliphate made a great feast at the shrine of M'uīnu-d-dīn, and there was a grand assembly…All day and night that ocean-hearted one distributed treasures of red and white money in trays to skirt upon skirt of those present, and the general public obtained abundance. The hearts of the wishful were tranquillized.
At the time when H.M. was at Ajmer it was brought to his notice that Candar Sen, the son of Rajah Māldeo, from folly and an evil star had left the path of obedience and was in rebellion. He had strengthened the fort of Siwānah,* which is the strongest fort 81 in the province of Ajmer, and he looked upon it as a place of refuge in time of his adversity. H.M.'s heart, when he heard of this, felt for the subjects of that country, and he appointed Shāh Qulī Khān Maḥram, Rai Rai Singh, Shimāl Khan, Kīsū Dās, son of Jaimal of Mīrtha, Jagat Rai, son of Dharm Cand, and a number of brave men to chastise the presumptuous one. In accordance with his disposition he gave them wise instructions and said: “Our threshold is an illustrious spot of grace and forgiveness, should the lamp of wisdom light up the dark soul of that wanderer in the desert of ignorance, and he feel ashamed of what he has done, you will make him hopeful of royal favours.” The envoys proceeded towards the city of Sojat. Kala,* the grandson of Rai Māldeo, was holding out there, but on the approach of the imperial troops fled to Sirbārī,* which is in the defiles of the mountains. The officers pursued him and burnt the fort, and he fled from there to the mountain of Koramba.(?)* The brave troops made no difference between hill and plain (dasht) and followed him. When Kala saw that he was likely to be taken, he placed his hand in the skirt of supplication and by means of right-thinking men joined the victorious army. He brought along with him Kesū Dās his brother, Mohes Dās and Prithī Rāj Rāthor in order that they might enter into service. He himself obtained leave to remain behind in order that he might readjust his broken fortunes.
When this work had been advanced by celestial help and Candar Sen's security was disturbed, the officers proceeded towards Siwānah.* Rāwal Sukhrāj, one of the followers of the rebel, was holding that place. At this time some of the servants of Rai Rai Singh proceeded, under the command of Gopāl Dās, to attack his country (of Candarsen). Candar Sen sent Sūjā and Debī Dās with some brave men to assist Rāwal, and when the army was returning after plundering some of the villages, Rāwal came with a body of troops to attack it. A battle took place, and the brave men on both sides distinguished themselves. Sūjā, Debī Dās and Mān, the brother of Rāwal, were killed in that engagement, and by God's 82 help the standards of victory were upreared. Rai Rai Singh on hearing of the engagement proceeded to the field of battle, but the Shāhinshah's fortune had prevailed before he arrived. When Rāwal had been thus defeated he turned back from his roadless way and sent his son to the victorious army. The victorious troops proceeded from there to the conquest of Siwānah. Candar Sen* did not think it advisable to remain himself in the fort, and made it over to Patāī Rathor and Patāī Baqqāl. The imperial servants addressed themselves to the siege. When the mind of the Shāhinshāh was at ease about the affairs of this province he proceeded towards the capital on the day of Amurdād 7 Farwardīn, Divine month, corresponding to Wednesday 23 Ẕī-l-q'ada (17 March 1574).
On the day of Rām 21 Farwardīn, Divine month, he reached Fatḥpūr, and unfolded the standards of the cherishing of subjects, the checking of oppressors, and the befriending of the oppressed, in the face of mankind.
About this time, which was the beginning of the rainy season, reports came from Mun'im Khān from the eastern provinces to the effect that the siege of Patna was being protracted. Though the combatants on both sides continued to give proof of courage, and victory was on the part of the imperial servants, yet as the river was on one side of the fort, abundant provisions reached the besieged. The fort too was well equipped, and the troops, the park of artillery, the treasure, and the abundance of elephants gave confidence to the enemy. The approach of the rainy and tempestuous season disturbed and distressed the imperial army. If H.M. came in person, the knot of difficulty would be easily untied. In the report many things were said which might act as inducements for H.M.'s expedition. Among them was the martyrdom of Kākar 'Ali Khān* and his son. They had one day attacked the enemy and done brave deeds and killed a number of the foe and then themselves gloriously drunk the last cup. There was also the great deed of the Khān 'Alam who had at dawn fetched a circuit and attacked at the Panjpahārī and had come to the market gate (darwāza nakhkhās)* and made a bold attack and had captured great elephants and much plunder, and then returned. He had been a cause of admiration to critical spectators. There was also mention made of the coming in of Ḥasan Khān* Batanī and of the plan of attacking the dam of the Pun-pun, which was suggested by him.
The account of this is that Ḥasan Khān Batanī was one of the heroes of the age. By his good fortune he became separated from the enemy, and joined the victorious army. Mun'im Khān encom- 83 passed him with royal favours.
He continually encouraged the imperial servants and suggested measures for resisting the foe. Among them was his statement that two things were imperative in order that by the aid of God the knot of difficulty might be unloosed. First, the dam on the river Pun-pun must be broken down, so that at this season the waters, which had been brought there and were daily increasing, might flow into the Ganges. Otherwise the waters would come towards the fort and make the position of the besiegers difficult. Secondly, Ḥājīpūr must be freed from the possession of the enemy as most of the provisions for the fort came from there. Mun'im Khān ordered the Khān 'Ālam to take Ḥājīpūr, but he replied that he had been appointed from the Court to the vanguard of the army. On account of this contention, the project was postponed. Majnūn Khān and a number of brave men were appointed to break the dam. They went off by night and executed this service in an excellent manner. Owing to the Shāhinshāh's good fortune, Sulaimān* and Bābā Mankalī who were among the great officers of the enemy and who were guarding the dam were on that night sleeping the sleep of negligence. Being ashamed of their behaviour they became wanderers in the desert of ruin and went off to Ghorāghāt.
As the siege was protracted and as H.M. was already inclined to turn his rein towards the conquest of the eastern provinces, the receipt of Mun'im Khān's reports confirmed his purpose. The royal retinue therefore moved from Fatḥpūr to Agra, and preparations were made for the expedition. Arrangements were made for having large boats, and it was decided that H.M. the Shāhinshāh, together with the princes and a few of the ladies, and the cream of the courtiers, should proceed by boat, while the main army and the great camp should travel by land. As absences from musters* exceeded the attendances, able and zealous sazāwals were appointed to cause the presence of the troops. The Shāhinshāh directed his attention in Agra towards the arrangements for this expedition and considered the improvement of the world as Divine worship.