As the expeditions of just rulers are a source of soothment to mortals, and are market-days of justice, H.M. always was disposed to travelling and hunting (sair u shikār), especially when in this way he could make a pilgrimage to the shrine of some great ascetic. Hence he every year visited Ajmere. On the night of Bād 22 Shahriyūr* (about 2nd September 1577), Divine month, he mounted his horse and proceeded to the holy place. On the day that he halted at the stage of Karoha* he calmly mounted the elephant Ran Sangār, whom experienced men would not approach on account of his being violently mast. That riotous one submitted to the might of H.M's fortune, and the spectators were filled with astonishment. The superficial were astonished, but the farsighted and clear of heart rejoiced in accordance with their knowledge. Some learnt one of the thousand laudable qualities of H.M., and some emerged from the ravine of denial and entered the rose-garden of devotion. Wonderful acts were always oozing forth from the great man. Among them was that during this campaign Fatḥ* K. the leopard keeper was in despair about an illness of his eyes. Becoming hopeless about physicians he had recourse to supplications, and H.M. cured him by breathing on him with his Messiah-like breath. Ostensibly he cured him by using the lancet, but the physicians did not set up their acquired knowledge against the wisdom that was the gift of God, and performed the prostration of supplication.

One of the occurrences was the coming to an end of the life of Shaikh Aḥmad* the second son of S. Selīm of Fatḥpūr. He was distinguished among the men of the world for many exquisite qualities. He did not speak ill of people, nor was he made melan­choly by beholding so much improper conduct. His walk and conversation were modest and sedate. From his fidelity and good service he was ranked among the Amirs, and was appointed guardian of the eldest prince. He caught a chill in the Mālwa campaign. Owing to carelessness and not listening to advice he came to the capital, and there his illness ended in paralysis. In this year, when the world-conquering standards were proceeding towards Ajmere he was brought before the world's lord, and after making the prostration he took his final leave. When he arrived at his house he expired. Hurrah for the fortunate one who 213 rendered up his unstable life at the feet of his teacher and king! If he had staked that precious coin (his life) in carrying out the service of dominion he would have brought the jewel of manhood and right thinking to the court of manifestation. At any rate the veil over his reputation for good service would have been rent. Inas­much as the prosperity of double-faced ones and of fair-weather friends is great, this positive statement does not suit every ear. But that great knower of unity, the fortunate one and appreciative of fidelity—whose name forms the title of this book—has gathered up the tricklings from his clear soul and expressed his approval.*

One of the occurrences was the elevation of Saiyid Ḥāmid Bokhārī to the government of Multan. H.M. gave him leave after communicating to him valuable instructions about protecting the helpless and punishing the wicked. He on receiving these exerted himself to carry them into practice.

One of the occurrences was the arrival of Rajah Todar Mal from Gujarat, and his being received with royal favours. When the royal cortège was at Básàwar* the Rajah and many of the chief officers kissed the threshold. The Rajah told a thousand stories of the wondrous fortune of the Shāhinshāh, and produced many of the evil-doers—of whom Dauda Beg was the ringleader—in chains. As they were not worthy of life, they were capitally punished. In accordance with former arrangements the settlement of the affairs of the Viziership was made by him (Todar Mal). Good laws were introduced by the blessing of H.M.'s paying attention to the subject.*