On Tuesday 2 Muḥarram 986 (11 March, 1578), after the passing of 53 minutes, the sun filled with light the sign of Aries and the eleventh year of the second cycle began. Mortals rejoiced in the equability of the atmosphere, and in their delight returned thanks. Melody unmixed with sorrow sounded, and there was uni­versal joy.


The spring-clouds made pictures in the garden,
The morning breeze shed 'ar on the rosarium,
Whiles the musky gale brought perfume from hidden places,
Whiles vivifying Boreas shed jewels on the ground.

In the beginning of this year 3 Farwardīn, Divine month, a bridge was made over the Rāvī at Khānpūr, and the august stan­dards cast their rays on that country.

One of the occurrences was the appointing of S. Ibrāhīm to the governorship of the metropolitan province (Fatḥpūr Sikrī). He knew the outer world and was skilful in its management. It was ordered that he should come from the thānadāri of Laḍlāī* to that city and guard the orders of sovereignty. Though the awe of majestic justice keeps the distant as well as the near in the school of service, and they reckon employment as the source of secular and spiritual bliss, yet as vigilance and forethought are the characteris­tics of the sitter on the throne of fortune, he useth to make over each 237 country to some prudent and active-minded person, and in a sleep­less manner spreads forth the shade of watchfulness. After this noble fashion did he worship the world-adorning Deity.

One of the occurrences was the dispatch of Shujā'at* K. to the province of Mālwa. As it came to the august hearing that the officers of that country were somnolent and did not regard the afflictions of the weak, and had become worldly and had stepped aside from the highway of wisdom, he imparted counsels as regarded each of them suitable to their conditions, and sent off Shujā'at K., who together with courage, possessed knowledge of affairs and justice, to be their cominander-in-chief. An order was also issued that Shāh Budāgh K., Tolak K., Mualib K., and the soldiery generally should exert themselves with one accord in composing the troubles, and should act in conformity with Shujā'at K.'s opinion.

One of the occurrences was the stumbling* of H.M.'s horse. Whatever happens to him is a lesson and an ornament. If by reason of human nature slumbrousness overcome him, and forgetful­ness be produced by the mantle of mortality, he is awakened by what is in appearance injurious, and enlightenment is bestowed in a wondrous fashion. Intimations reach the masnad of instruction in proportion to the slumbers of each person. But the much wakeful­ness of a world does not come up to his sweet sleep. Spectators are amazed, and as they do not comprehend the cause, they are bewildered. Apparently it was in this way that one night when he was coming back to the camp from hunting, his horse stumbled. He, the wise and foreseeing one, regarded this as a message from God, and prostrated himself in devotion. A new foundation was laid for Divine worship. May the Incomparable Creator uphold that holy personality on the pleasant spot of health and not suffer any untoward dust to settle on the skirt of daily-increasing fortune!


Hail to the holder of the kingly throne!
The magazine of Divine aids,

God be praised that in his lofty destiny,
No evil* comes except in the shape of rue.

Simple-minded, superficial persons who never saw anything but prudence and far-sightedness in that Unique of the realm of being, and who did not budge even half a step from the market square of ordinary causes, sought* out petty reasons. As one of the ancients has sung:—


I went to kill the horse with my sword, 238
He said, “First hear this my excellent excuse:
I'm neither the earth's* bull that I can support the world,
Nor the fourth sphere that I can draw the sun.

One of the occurrences was the taking of the fort of Komulmīr.* That fortress is of difficult access and is situated on a sky-high moun­tain. The Rānā had after the fashion of his ancestors made it his residence. In former times very few had succeeded in taking it. On this day owing to the wondrous fortune of the Shāhinshāh, it became with a little effort the resting-place of the victorious army. When Shahbāz K. proceeded thither, he sent away to Court Rajah Bhagwant Dās and Kuar Mān Singh lest from their feelings as landholders there might be delay in inflicting retribution on that vain disturber (the Rānā). He himself went forward to take it, in company with Sharīf K., Ghāzi K., M. K, and others. By the guidance of the stars the troops passed over the stony tracts and easily crossed the defiles. At a time, when neither resident nor stranger thought of it, Shahbāz K. arrived to take the fort. By the might of heavenly aid he got possession of the defile of Kelwāra,* which is such that the foot of fancy (khiyāl) cannot reach it. The heroes ascended the heights and prevailed. The garrison lost heart on seeing the lights of celestial aid. On 24 Farwardīn, Divine month, 3 or 4 April, 1578, the fort was invested and the drums of joy beaten. On beholding the might of the ghāzīs, the foot of courage of the turbulent one (the Rānā) slipped, and he became still more dismayed. By the wondrous work of fate a large gun inside the fort burst, and the harvest of his equipment was reduced to ashes. At once he dropt the thread of courage and fled to the hills.* Many Rajputs of fame stood in front of the gate and the precincts of the temple and made a daring fight. After gallant hand-to-hand combats they slept in the house of annihilation.* In the morning of dominion that celestial knot was loosed, and a deed showed itself which ordinary people could not comprehend. When it was pointed out that that wicked one was in the hill-country of Bānswāla, he (Shahbāz K.) made over the fort to Ghāzī K. Badakhshī and hastened in that direction. Next day at midday he took 239 Goganda, and at midnight Udaipūr. The victors obtained immense booty.

One of the strange occurrences was that an ascetic hermit had for a long time lived in obscurity in the first fort (Komulmīr?). Men always sought a blessing from his lofty spirit. Before the catastrophe by three days he came out in the morning on the top of the Rānā's temple and sounded the “'aẕān” (call to prayer), and announced the coming of the king's army. The governor was astonished and questioned him. He replied, “This (i.e. last) night I was informed that the capture would take place.” The slumbrous-witted one was enraged and put him to death.

On hearing the news of this great Divine boon H.M. increased his devotions, and distinguished the loyal combatants by great favours. On the 31st of the month H.M. went near Ciniot* towards the bridge,* and a portion of the great camp crossed under his inspection, and the active servants had a fresh instance of his mar­vels. How could so numerous an army have marched if he had not been there to guide it? Who has the ability to describe the equip­ment? Shall I relate the passing over hills and plains? Or shall I describe the completion of the bridge and the adornment (āin) of the boats? Or shall I write of the passage of the elephants through the boisterous river, or tell tale of the masterfulness (isbahbadī) of this spiritual king? On that day, on account of the ignorance of newly-trained servants, Pūndarīk,* a special (Khāṣa) elephant, was lost in the depths ('harifhā) of the river. The deep-seeing ('harifnigāh) sovereign regarded diminution* of property as increase of life, and held a feast. One day there was on the hunting-ground a great hailstorm. The hailstones were as large as nuts.* H.M. was in a litter* (sukhpāl), and holding communion with his God. By the blessing of the shadow of the blessing of the Shāhinshāh no harm happened to his followers in that unprotected plain.

One of the occurrences was the cessation of clouds and rain. The account of this marvel is that for some days there was constant and unseasonable rain. The campmen and the generality of the subjects were distressed and complained. The wonder worker emitted his glorious breathings* on a mirror and then put it into a fire. From the wondrous effect of the breath* of him whom the spheres obey the celestial turbulence ceased.


When energy assists the brave,
They raise the Earth above the sky;
By energy accomplish deeds,
That difficulties may be easy to you.

One of the occurrences was the forgiveness of the offences of the Balūcīs. It has been mentioned that the leaders of that tribe had from darkness of understanding and slumbrousness of fate 240 cast their eyes on the remoteness and strength of their country and taken the path of ruin. As the world-adorning sun of Divine* light exists for the casting down of the wicked as well as for the cherishing of the good, an order was given that some of the Panjab officers should proceed to the abodes of the tribe and inflict proper chastisement on them. The sound of the approach of the world-conquering troops aroused the slumberers and guided them to good service. From dread and from farsight they sent prudent men and sought for forgiveness. H.M. accepted their excuses* and received the entreaties of those tamed ones of the desert of ignorance at the rate of chosen service. He issued an order that the troops should return. For his whole thought is to accept the obedience of mortals so that multiplicity may become unity, and that mankind in general may have repose. He does not act like the rapacious and greedy who make stumbling an excuse for subjugation, and do not rest without shedding blood and heaping up wealth.

One of the occurrences was the composing of the distractions connected with the sayūrghāls* (rent-free lands). Many recluses suffered from their feebleness because they had not their land in one place, and sometimes were tormented by the exchequer-officers and the agents of fief-holders. Also avaricious and shameless people fraudulently laid hold of lands in several places. They looked upon the differences in localities as a means of fraud, and so fell into eternal ruin. The just lord of the earth ordered that the Aima* lands should not be mixed up with the exchequer and jagir lands. He also abolished the plurality of situations and assigned to each in a particular place his tankhwāh.* Able men were appointed to every province and sarkār and made justice resplendent. By the holy orders the lamp of satisfaction was kindled for the recluses, and the evil-doers were guided aright. The work was done from the beginning, and by wise regulations the revenue was preserved, which is the highest form of worship in the social state. The light of justice also diffused new radiancy over the world.

One of the occurrences was the amazement of the superficial at the knowledge of mysteries possessed by H.M. One day he heard in his privy chamber the beating of a drum. Though those who had access there searched for the drummer, they could find no trace of him. It fell from the mouth full of pearls, “Something tells me that it is the admirable work of Yār Muḥammad.”* When they searched they found it to be so. Such far views were con­tinually appearing for the guidance of the fortunate. A day did not pass that the various writings on men's hearts were not read by him as if they were inscriptions on a portico. If I were only to record the instances that had come to my own knowledge, a 241 separate book would be required, then what question can there be of the instances that have happened to others?