In this spring-time of increasing justice the equable vernal breeze began to blow. The outer world acquired freshness just as did the city of the soul of the Khusrū of horizons.


The zephyr adorned the garden of the world with verdure,
The earth appeared a model of the meadows of the other world.
Where is Majnūn that he may petition and see
The beauteous hall, and the loveliness of Laila?

On the night of Sunday 9 Ẕīlḥajja (11 March 1576), after pass­ing of one hour and nineteen minutes, the physical and spiritual illuminator cast his glance on the Sign of Aries, and the 21st year of the second cycle began. At the banquet of sovereignty a spring-time without autumn showed its face from the picture-gallery of truth.


God be praised for this movement of the zephyr.
What limits are there to His gracious works?
They send gifts to eye and heart,
They are protagonists of life and growth.

In the beginning of this year H.M. gave his attention to the augmentation of the repose of the inhabitants of Gujarat. From the time when M. Koka had from inauspicious fortune gone astray, and the physician of the horizons (Akbar) had restrained him from office and sent him to the school for learning wisdom, it had been in the secret chambers of his heart that if the Mīrzā awoke from his somno­lence and took the path of bliss he would send him away to protect that country. As the time for that had not arrived, M. Khān, Wazīr Khān, Mīr 'Alā'u-d-daula, Saiyid Moaffar, and Bipāk1* Dās, each of whom was distinguished in his own line, were sent to protect property, life, honour and religion—which sum up the possessions of mortals—and to compose the distractions of the country. Their external rank was exalted by glorious favours, and they were also the recipients of precious jewels of instruction. The government of the province was entrusted to Mīrzā Khān, while the administration was committed to the weighty judgment of Wazīr Khān. Mīr 'Alā'u-d-daula was made Amīn, and Bipāk Dās was appointed Dīwān. Mīr Moaffar was made Bakhshī of the armies. The above-mentioned officers went there, and in a short space of time the country became peaceful.

Among the occurrences was the despatch of an army against the Rānā.

The choicest worship for the social state, from which the lamp of recluses gets light—is when majestic rulers obliterate the darkness of the desert of presumption by the effulgence of farseeing wisdom and the flashes of the world-adorning sword, and cause the stiff-necked wayfarers of the lanes of pride to journey to the city of sup­plication. And if the ill-fate of men of this class have been confirmed, great rulers cleanse the earth from the rubbish of their existence, for most evil-doers are of a wicked nature, though some are only foolish, so that they may obtain their deserts, and mortals their repose, and that every one may, under the shade of peace, make his own fashion of Divine worship, and his customs a means of thanks­giving; thus may the outer world acquire repose and adornment, and the spiritual world set its face towards increase and develop­ment.

In accordance with these views, as the disobedience and presump­tion of the Rānā, as well as his deceit and dissimulation had exceeded all bounds, H.M. addressed himself to his overthrow. Kuar Mān Singh, who was among the first in the court for wisdom, loyalty and bravery, and who, among other favours, had been granted the lofty title of farzand (child), was nominated for this service. On the day of Dībādīn 23 Farwardīn, Divine month, corresponding to 2 Muḥar­ram 984 (3 April 1576), he left Ajmere. Ghāzī Khān Badakhshī, Khwāja Ghīāu d-dīn 'Alī, 'Aṣaf Khān, Saiyid Aḥmad, Saiyid Hāshim Bārha, Jagannāth, Saiyid Rājū, Mihtar Khān, Mādhū Singh, Mujāhid Beg, Khankār, Rai Lonkarn, and many other brave officers went with him. From abundant graciousness H.M. briefly 167 and comprehensively reduced into writing instructions as to what was proper with respect to temporal and spiritual matters.

Among the occurrences was that at this time M. Yūsuf Khān, Masnad 'Ālī Fath Khān, Saiyid Umr Bokhārī, Shaikh Muḥammad Ghaznavī, and Saiyid Qāsim were sent to the Panjab so that that province might become a place of increasing peace and tranquillity.

One of the occurrences was the taking of the fort of Siwāna,* one of the forts of Ajmere, and which was in possession of Candar Sen, and was held for him by Patā Rāthor. As Shāh Qulī Khān Maḥram and Rai Rai Singh did not conduct the army properly, the horses became weak, and the want of barley and forage distressed the soldiers. In the first place Saiyid Aḥmad Saiyid Qāsim, Saiyid Hāshim, Jalāl Khān, Shimāl Khān, and many other distinguished combatants were appointed to endeavour to take the fort, while the former were to hasten to court. The officers proceeded to their fiefs and set about collecting equipments. Meanwhile the catastrophe of Jalāl Khān occurred, and the stubborn ones of the country raised the head of commotion. Especially did Kalā, the son of Rām Rai and grandson of Rai Māldeo, and many of the disaffected assemble in the fort of Deokūr.* The Saiyids of Bārha and other leaders exerted themselves to put down those wicked men, and so the busi­ness of Siwāna dragged on. Accordingly Shahbāz* Khān was appointed from the court to bring the thing to an end, and then to return to court. When he came near the spot he learnt that the army were perplexed about the siege of the fort, and that the affair was difficult on account of a succession of troubles and great fights. Shahbāz Khān arrived, and immediately set about taking the fort. By the celestial help which befriends the strenuous and the pure of heart, victory showed herself, and a large number of the enemy were annihilated, and the fort was taken. The rebels were caught, and Shahbāz Khān having left some of the Saiyids of Bārha in the place (thāna), addressed himself to the conquest of Siwāna. Seven kos from that fort there was a stone fort called Dūnāra.* When the army was crossing (the Lūnī) near it, the Rajputs of the Rāthor clan assembled and displayed haughtiness. Though the highway of obedience was indicated to them, it was of no avail, and it was necessary to take the fort. Sābās were made, and in a short time that strong fort was taken. The blood of many of the audacious ones was spilt on the dust of disgrace, and this great success was a preamble to the conquest of Siwāna, and was a cause of increasing the dismay of the wicked. From there Shāhbāz Khān proceeded to take Sīwāna, while 168 he sent the former army (lashkar-pesh, i.e., the army that had failed) to court. In making sābās and in the disposition of materials for the untying of this apparently difficult knot hand and heart were combined, and skill joined with valour. In a short space of time the garrison sought protection and made over the fort to the loyal and hastened to prostrate themselves at the threshold of fortune. They did this while the imperial standards were at Ajmere, and were received with royal favours. When the affairs of this province had been completed H. M. proceeded on the day of Khūr 15 Ardībihisht from Ajmere to the capital, and on the day of Bād 22 Ardībihisht he reached Fatḥpūr. He applied himself more than ever to affairs which brightened the world, and the rose-garden of the world attained fresh verdure.

One of the events was the appointment of the army of Bihar to the province of Bengal. It has already been mentioned that the world-subduing armies had, after the taking of Garhī, confronted the enemy at Ākmaḥal. From that time news was continually conveyed backwards and forwards by relays of mounted couriers. At this time news was brought that the rainy season, which is tempestuous in that province, had arrived, and that if a fresh army were appointed, the conquest of Bengal would be easily effected. Accordingly an order was issued to Moaffar Khān and the other officers of Bihar that they should put their army in order and proceed to Bengal. Also at this time, as the privations and the shortness of supplies for the army had impressed themselves on H.M.'s mind, boats laden with money and goods were despatched, and the anxiety of the timid was remedied, while the hearts of the enemy were filled with trepidation. Also during this time, the news came from the army that one day Khwāja 'Abdullah* Naqshbandī, who was full of the light of loyalty, was in his entrenchment and had gone with some of his men and sought battle. A large number of the enemy came forward, and the Khwāja's companions became stained with the dust of disgrace and took to flight. The Khwāja stood firm and slew many of the enemy. At last he played away the coin of his life and ascended to the sky of fame. H.M. the Shāhinshāh was grieved at this occurrence and bound up the hearts of his children and dependants by various acts of kindness.