1. Muḥammad Qulī Khān Barlās.
2. Majnūn Khān Qāqshāl.
3. Qīyā Khān.
4. Āshraf Khān.
5. Khān 'Ālam.
6. Shāham Khān.
7. Bāqī Khān.
8. Rajah Todar Mal.
9. Lashkar Khān.
10. Bābā Khān.
11. Ḥaidar Khān.
12. Mīrzā Qulī Khān.
13. L'āl Khān.
14. Payinda Muḥammad Khān.
15. M'uīn Khān.
16. Ḥājī Yūsuf Khān.
17. Naqīb Khān.
18. Ghāzī Khān Qazwīnī.
19. Mīrzā 'Alī 'Ālamshāhī.
20. Ṣāniḥ 'Āqil.
21. Wazīr Jamīl.
On that day the camp was pitched at the town of Ghīāpūr on the bank of the Ganges. H.M. halted there four days. Part of the time was spent in reviewing Dāūd's elephants. M. Yūsuf Khān was directed, as formerly, to take charge of the main camp and proceed by land. On the night of Isfandārmu 5 Shahrīyūr, Divine month, H.M. mounted an elephant and marched off. On the day of Khirdād he reached the environs of the pleasant city of Daryāpūr. There he engaged in the pastime of elephant-fights, using for this the elephants of Dāūd.
As according to the religion of sovereignty and the canons of world-conquest, contentment (or moderation) in regard to the subjugation of countries is blameworthy and disapproved of, just as covetousness is in ascetics, he addressed his energies to the taking of the fort of Rohtās.* This fort has no equal for strength and solidity. There are several villages (dih) on its plateau, and there are various kinds of cultivation, and these yield sufficient provisions for the garrison. There are abundant springs of good water, and though the fort is on the top of a hill which neighbours the sky, and on the sides of which well-water is found at a great depth, yet inside the fort sweet water pours out on a little digging. Haibat Khān Kararānī and his son Bahādur Khān had strengthened the fort, and then gone to sleep in insouciance. Farhat Khān was nominated for this enterprise, and Moaffar Khān, who on the day when the Bengal officers went off had in a shamefaced manner joined the main camp and had not had the bliss of doing homage, was appointed to accompany him. His pride and vanity were cured in this way. Hājī Khān Sīstānī, Fatḥ Khān Maīdānī, Khudādād Barlās, Khwāja Shamsu-d-dīn Khwāfī, Bāqī Khān Kūlābī and other warlike men were appointed to assist him. This army was sent off after it had received salutary counsels.
105 When H.M. was relieved of this business he on the day of Mirdād 7 Shahriyūr, Divine month, left Patna and encamped in the territory of Sherpūr. On that day M. Yūsuf Khān who had conducted the main camp by land was made blissful by the Shāhinshāh's advent. Next day the camp reached Fatḥpūr-Patna which is a distance of 21 kos. On that day the Sone, which was in flood, was crossed and Ṣādiq Khān was given leave in order that he too might join the main camp, and might take special precautions that the common people of the camp, and the household officers and especially the select (khāṣa) elephants should cross the river in a proper place. On the day of Āẕar 9 Shahrīyūr, Divine month, H.M. made a forced march and at the end of the day arrived at the Causa ferry. The Ganges was very broad and deep and its commotion was enough to frighten the brave. Under God's protection H.M. passed over, and left Mīr Khān Yesāwal and a number of capable and active men to assist in ferrying across the river. The cavalier of fortune went on so rapidly that many swift-goers were left behind. With a few fortunate companions of lightning-like speed he reached Jaunpūr on the day of Ābān 10 Shahrīyūr, Divine month. Men shouted for joy on beholding him so that their rejoicing reached the ears of the holy angels. The princes paid their repects, and the veiled ladies attended and partook of joy. The servants of the holy threshold and the officers of the province performed the sijda and contributed the brightness of two worlds. The world received the glory of springtime, and mortals got fresh life. H.M. was gracious to every one and gave his attention to the affairs of state and opened the gates of justice in the face of mankind. As thoughtfulness and prudence are the pillars of dominion H.M. remained in that city until the imperial servants had satisfactorily cleansed Bihār of the dust of the seditious. By his assistance the army which had gone towards Bengal had its wants provided for, and the conquest of that country speedily insured.
One of the occurrences was that Qāsim Khān, whom they called Kāsū, Maḥmūd Khān and a number of evil-disposed Afghans came to the borders of Bihar. The Khedive of the world sent off Mīrzāda 'Alī Khān, Shāh Ghāzī Khān of Tabrīz and many brave men, and an order was given that Muḥsin Khān and other fief-holders in that 106 country should assemble and should gird up their loins for the quieting of the province. When the abovementioned had received the order they ascended by the ladder of good service to the upper chamber of honour, while the disaffected were cast down into the pit of ruin. The dust of rebellion was entirely laid.
One of the occurrences was that it was brought to the august hearing that Khān 'Ālam in reliance on the royal favour and clemency had come to court without obtaining a written permission from the Khān-Khānān. As the observance of orders is a necessary part of rule a rebuke was issued by the Shahinshah and he was ordered off. A number of right-thinking and adroitly-speaking persons represented that he had left his family in the camp, and that for urgent business he had come rapidly and humbly to court. H.M. received their explanations and allowed him an interview. He gained his wish and had permission to return.
Among the events which conveyed advice to the superficial and which augmented the enlightenment of the esoteric were H.M.'s teachings about the Divine mercy. The brief account of this instructive story is that for some time there had, by heaven's decree, failed to be a bountiful rain for the crops. The cultivators and the public in general were afraid of a famine and came with lamentations, and with one heart and tongue implored the Unique one of creation, who unites sanctity and inward splendour, that he would call upon the Almighty to open the doors of compassion so that by the intervention of his chosen intercession good might be bestowed upon mortals, and the knot of their difficulty loosed.
Thou hast the power of fastening, O Eternal Wisdom.
Loose the knot from the fortune of Thy creatures.
The holy lips uttered, “Asking and praying belong to the external world. The beneficent Creator knows everything and it is written upon the tablet of fate before a wish is expressed. Apparently, the reason why saints have had recourse to prayer is that those who slumber in the dark night of ignorance may be awakened and enter on the path of submission which is the adornment of worship, and the material of bliss.
“The divine goodness towards His servants is greater than that His mercy should depend upon our appeals to Him, or upon our calling His attention to the matter, or that we should teach Him graciousness.”
Wilt thou teach God the path of mercy?
Just while this Divine wisdom was trickling from that reservoir 107 of the pearls of truth, the clouds of mercy appeared and there was abundant and continuous rain for a week. The sown fields and the meadows became verdant and full of moisture. The thirsty-hearted were satiated, and the weak-souled gained conviction and certitude. They came to know the sublime rank of the Shāhinshāh and increased their worship and devotion.
One of the occurrences of this time was the censure passed upon Ṣādiq Khān. The brief account of this is that M. Yūsuf Khān and Ṣādiq Khān who had charge of the great camp, came on the day of Ābān 10 Mihr, Divine month, and it transpired that the special elephant Lāl Khān had been drowned at the Causa ferry. Ṣādiq Khān who had not used great care and intense exertion in crossing the elephants, fell out of the royal favour, and his fief was confiscated. He was not allowed to perform the kornish and was dismissed to Tatta, and an order was passed that until he produced a choice elephant which might compare with that incomparable one he would not be exalted by the performance of the kornish.