The parterre-adorner of the Caliphate in his plenitude of Divine worship and his keen quest of truth conducts himself with a regard to the feelings of the superficial majority. In consequence of his vast comprehensiveness, and his thorough knowledge of the pulse of the age, he seldom promulgates the luminous conceptions which cast rays on his heart from the sky of genius. For the food of forest-lions is not adapted to sparrows of the house-gable, nor are the rations of mountain-like elephants expended upon feeble gnats! Nor is the diet of the spiritually strong beneficial to the mentally sick. Accord­ingly the enthroned one of the Sultanate allows for the condition of the classes of humanity and regulates his effulgence in accordance therewith. From his observing this course, there arises no dust of 164 unsoundness in the inner chamber of his spirit. Though he sit upon the throne of the spiritual kingdom and of a world illuminated by the rays of true light, he regards the worship of the True God to be also accomplished by external forms, and worships the very God as superficialists do, and is a spiritual worshipper according to the for­mulas of ordinary followers of the world's customs. From this idea, the circumambulation of the sepulchres of the leaders of the cara­van of existence (i.e., saints, or perhaps it only means those who have gone before)—which is regarded by some as the essence of the worship of the Creator, and of the acknowledgment of Divinity, while others look upon it as a pious act and a contemplation of the Divine mercy—was rigorously practised by him, just as if he were a mere formalist. By this excellent plan he introduced worshippers of externals to the feast of practical wisdom and guided them to the highway of Truth. And when he who understood the pulse of the age, devised such a cure for those sick persons, there came no dust* from such earth-questing (khākparsī) to sully the skirt of his gran­deur. Many a time there rose to his lips, in his sacred privy-cham­ber, the words, “Seeing that the note of man's greatness, which con­sists of knowing the truth and the performance of good actions, is not visible in the elemental house—which is an abode of lust and affec­tions and is in the world's language called Body—how can it be sought for in an earthly prison (the grave)? Moreover, when the cava­lier of Purpose (maqsūd) gets lost in the equable mansions of Time, that is, the bodily frames, what hope is there that he will be found after the web and woof of the constitution have been dissolved in the prison-house of death, which is a boisterous ferry (or per­haps bleaching-ground, i.e., graveyard) of the Divine wrath? When he cannot be found in his own house, why drive a mine into the house of the dust? If the matter were rightly considered, men would not conserve the house of a ruined home, which they call the grave. But this language may not enter into every ear, nor can impress itself on every heart. Hence it follows that those who understand institutions and are widely tolerant do not on beholding this springless autumm surrender the flower-garden of their soul to the winds of disturbance, but contemplate the ideas of those who regard the practice (of pilgrimages) as Divine worship, and enjoy an autumnless Spring.”

On account of such views H.M. left the capital of Fatḥpūr on the night of Zamīyād* 28 Bahman, Divine month, and proceeded towards Ajmere. He passed along, stage by stage, dispensing justice and increasing joy, and by the guidance of the Divine aid he encamped on the day of Ashtād 26 Isfandārmaẕ, Divine month (18 March 1576), in the bounteous district of Ajmere. In accordance with prescribed customs he performed the last stage to the shrine on foot, and making external things a means of increase to internal light, he came as the flower-gatherer of the garden of truth. He divided a large sum of money among those who sate at the threshold of the shrine, and fixed splendid salaries for the expectants. He made strong the souls of the wishful, and caused the depressed of heart to be chief sitters in the hall of acceptation. By the blessed influence of the setting up of the sublime standards, the country acquired fresh pros­perity. At once, outward customs were observed, and likewise was 165 the spiritual world decked out. The dignity of the clay was exalted, and illumination was bestowed on the heart. In this dust-bin of externalities (the world) it is an approved principle to honour saints and to ask inspiration from them, and to magnify those who are con­nected with this chosen class, especially when this is done by majes­tic Kings. God be praised! This noble temper as well as other grand qualities have been implanted in the holy personality of the Shāhinshāh. And inasmuch as this laudable quality holds high rank among the outwardly great, how can the majesty thereof be reckoned when it occurs in the highflyers of the spiritual world, and the high-thoughted and wide of capacity who have combined the leader­ship of both conditions—as is the case revealed by the lustrous brow of the world's lord!


My words have risen high; me fears
A portion* of them may leap from my mouth.
The roadster of discourse is grown impetuous;
Me fears, the reins may spring from my hand.