The justice-loving sovereign performed the devotions of the solitary and the social state in the vicinity of Dīpālpūr under the veil of hunting, and produced harmony between the material and the spiritual life. He gave inward rank to what was external. The joyousness of the equable spring disclosed the face of delight, and the courts of bliss were thrown open. The time of largesses received new lustre. On the night of Monday 20 Ẕī-l-ḥaja (11 March 1577) after seven hours, twelve minutes, the sun cast his rays upon Aries


By the writing of power the world became like the picture gallery of Mānī,*
The garden by wisdom's light became like the thought of Avicenna,
You'd say the earth from joy was like the sky,
You'd say the sky bloomed like a garden.

One of the occurrences was the departure of Māhī* Begam to the spiritual world. That nursling of the rose-garden of the Caliphate was the grand-child of Rāwal Harrāj the ruler of Jaisalmīr. Regarding the dust-bin of the earth as a granary of grief, she on 18 Farwardīn, Divine month (28 March 1577), turned her face from the outer world, and did not gather flowers in a fading garden for a 201 longer space than a year.


Deep is the ocean round this isle,
Black the earth and dark the water:
By the departure of that flower of paradise,
The boat was broke in the wave of the heart.

The ladies displayed much grief and shed many tears. How shall I write of the state of the world's lord? It comes not within the mould of description! From the grief which that fountain of graciousness used to feel for the deaths of the children of his servants, the acute may in some measure conjecture what he felt for the death of his own child. But he infolded himself with patience, and chose the pleasant abode of composure.


May the King live for ever in good fortune.
May there be to him the freshness of tiara and throne.

In the beginning of this glorious year the fortress of Būndi* was taken, and Daudā the son of Rai Surjan received his deserts. Previously an army had been sent against him, but as it appeared that this force did not act honestly, Zain Khān Kokāltāsh was sent off on this service from Rāmpūr on the day of Bahrām, 20 Farwardīn, Divine month, corresponding to 10 Muḥarram 985 (30 March 1577). There were sent with him Rai Surjan the father of Daudā, Bhoj his brother, Rām Cand, Karm Sai, and others. An order was also given that the officers formerly employed in this service should co-operate and exert themselves in carrying out the work. In a short time the fortress of Būndī was taken, and Daudā betook himself to the ravines of the hill-country. When the country had obtained repose, Zain K. Koka, by H.M.'s orders, left Bhōj and other warriors to protect it, and proceeded to court in company with Rai Surjan. At the first stage he heard that there were disturbances in the country and was obliged to return. The brief account of this is as follows: Many of the soldiers had fallen into poverty from staying long in that hill-country, and when the Koka went off, the evil-disposed portion of the army raised a report that Daudā was coming, and set about plundering. The Urdū bazār (camp-market) and much of the city were sacked. The officers out of fear and ignorance were on the point of coming away. The Kokaltāsh returned and took up his quarters there. By the Divine help and by wisdom he got the upper hand over pleasure and preferred hidden service 202 to personally waiting upon H.M. He despatched Rai Surjan to court with some spices* (maṣāliḥ) and set about putting the country into order. Neither outward want of equipment nor the general want of heart affected him, and the dust of dissension was at once laid. Joy returned to the despondent, and the wicked gossips sunk into contempt, while the rebellious received proper punishment. On the day of Gosh, 14 Ardībihisht, Divine month, the fort of Ranthanbhor became the seat of the tents of victory. The world's lord ascended the castle and reposed for a time in the palace of Rai Surjan. From thence he proceeded to Fatḥpūr, and when he arrived there the high officers did homage, and every one was the recipient of favours. On the night of 31 Ardībihisht, Divine month, the city received glory from his advent.

One of the occurrences was the arrival of Zain K. Koka at court, and his communicating to H.M. the account of his victory. It has already been mentioned that he took up his quarters in Būndī and applied himself to clearing out the places in that country. Many of the soldiers had from the deficiency of means of livelihood taken to evil courses. That turbulent one (Daudā) whose fortune was somnolent did not pay attention to the wondrous fortune of the Shāhinshāh, and did not take into account the victorious troops, and grew presumptuous. He collected some vagabonds and raised the standard of insolence on the top of the hill of Ūntgardan (camel's neck). That is a lofty hill and one difficult to surmount. His sole idea was that he might take advantage of an opportunity and do some damage to the victorious camp. Zain K. Koka arranged his warriors in three bands and pushed forward He inspired many warriors to advance to the heights, and he himself together with Rai Bhōj and with the assistance of the mountaineers fared bravely forward. They had passed through the defiles and come near the summit, when the enemy became aware of them and made an advance. There was a fire of musketry, and by the blessing of the daily-increasing fortune three noted men among the foe were slain. The others gave way. On seeing the glory of the Divine aid the Koka pressed on still more, and when the base 203 one (Daudā) was with a party of audacious ones making a dis­turbance, he arrived at the spot, and there was a hot engagement.


From the arrows and shields that were displayed,
No longer a desert, it became a flower-garden.
The violet-swords gleamed,
The ensigns robbed the eye of sight.

By good fortune and a happy star the foe became blistered of foot in the stony tract of failure. A hundred and twenty of their noted men fell in that engagement. The haughty and presumptuous mountaineer was defeated. When the country was cleared of the dust of rebellion it was given in charge to Rai Bhōj. Zain Khān did homage and was encompassed with royal favours.

Among the occurrences was the revision* of the management of the treasury. By the orders of King Wisdom, the care of property, and the increase of finances are, in the code of princes, a choice form of the Divine worship of the capital of the social state. Though the sublime genius of the world's lord addresses itself, in consequence of his position as caravan-leader of the spiritual world, to the true object of worship, and has erased fictitious pictures from the portico of his vision, yet he regards the observance of the rules of the outer world—which are the adornment of lofty minds—as right and proper, just as secular princes do. From such practice no dust settles upon his holy environment, nor does any mist arise in the rose-garden of his One-ness. Hence it is that the religion of this unique one of creation, unlike the devotion of worldly contemplators, needs no supplementing.* Every portion of the time of this celestial walker runs over with supplications and peculiar devotions, and produces in the outer world without the veil of hesitation or delay, the calm which is the proper condition of the social state. Ṣādiq K., Khwāja Shāh Manṣūr and some other honest and able men— who were abodes of trust, and balances (qisās) of knowledge—were sent from Fatḥpūr to Agra in order that they might inspect the public treasuries and test the treasurers and accountants, and custodians. On thorough inquiry the officials were found to be upright and were rewarded by favours and confidence.