The sublime thought of the wise Khedive in the enjoyment of hunting is that he may, without the awe inspired by royal majesty and without the intervention of prattlers—whose skirts are mostly stained with self-interest—acquire a knowledge of the events of the world, put down oppressors, and exalt the good who sit in the corner of contempt. His holy heart also always longs for an opportunity of receiving spiritual influence, and thinks that perhaps he may in the fields of unconventionality fall in with some good man and thereby lay a fresh foundation for wisdom's palace. Or per­chance the tongue of some silently eloquent one may com­municate religious knowledge to him, and by his inward attractions (kashash, lit. “drawings”) H.M.'s heart may be at rest from the questions of the Why and Wherefore, and may become fixed and pledged in one place, so that in this arid desert of self-confidence he may attain a spot of repose and may breathe freely in a holy man­sion. While thus spiritually hungered in the struggles of search he on 12 Urdībihisht, 22 April 1578, resolved upon having a qamargha hunt in the neighbourhood of Bhera.* He crossed the Bihat (Jhelum) and gave orders to the great nobles and officers that they should according to excellent methods enclose the wild beasts from Girjhāk* to Bhera, a distance of twenty-five kos. They zealously applied themselves to the task and formed troops (qushūn, qushūn) and bands. At this time Ḥājī K.* and the other Bilūcī leaders came with a thousand feelings of shame and did homage. Inasmuch as the observance of promises is at the head of the deeds of the social state, he forgave their offences and raised them from the ground of disgrace. At a sign from H.M. they obtained a place in the company (for hunting).

The zealous strivers of the domain of enlightenment had ful­filled their orders, when the bird of desire fell into the net, and the tongues* of eloquent silence obtained the joy of deliverance. That seeker after truth (Akbar) was putting forth the foot of search in that wide wilderness, and was holding self-conflicts in the pleasant place where the quarry had fallen. The glory of unity was bestowed by him on the pure spots and pleasant precincts of the temple of his supplications. As attainment follows upon search, the lamp of vision became brilliant. A sublime joy took possession of his bodily frame. The attraction (jaẕaba)* of cognition of God cast its ray. The description of it cannot be comprehended by the feeble intellect of common-place people. Nor can every enlightened sage 242 attain to an understanding of it. A few of the farsighted ones of the illuminated spot of spiritual knowledge understand a little out of much of it by help of the ecstacy of vision (shahūdī). Until the boon companions of the banquet of Majesty (i.e. Akbar's com­panions) have drunk the clarified wine, what do they know of religious experience? And without tasting that inspiring wine, who among the topers in the tavern of Unity has the strength of vision to perceive from what jar this intoxication comes? The belief of one party of keen-witted men who were admitted to an audience was that the decorators of the court of creation had observed the world-illuminating beauty of his understanding. There* had been a marvellous intercourse with the mystery-knowing heart of the holy sanctuary.

A number of clear-sighted ones of the holy assemblage thought that he had met in these inspiring fields one of the pious anchorites and had gained his desire. Another set thought that he had met in with one of the holy spirits, others were convinced that the speech of the silent ones of the wilderness had conveyed a message to him. Others thought that the beasts of the forest had with a tongueless tongue imparted Divine secrets to him. When he had for a long time received the Divine rays, the blissful servants came and in proportion to their capacity carried* off the fragments of the feast. When the stewards of the hidden chamber of the Divine decrees had for the sake of the government of the world brought down again him who had obtained his desire in the spiritual kingdom, he in thanksgiving for this great boon set free many thousands of animals. Active men made every endeavour that no one should touch the feather of a finch and that they should allow all the animals to depart according to their habits. The caravans of animated beings had fresh life. The dumb of this world hastened to the rose-garden of joy. As his pure heart is free of sensual pleasures, and he ever desires asceticism, the thought of this boiled over in his soul and the desire for one-ness prevailed. He was nearly abandoning this state of struggle, and entirely gathering up the skirt of his genius from earthly pomp. But in obedience to the orders of Wisdom—the Shāhinshāh—he passed from this desire, but conformed somewhat to the practices (of the ascetics). He shortened his hair which was long and beautiful and entrancing, and many of the lovers of the order* voluntarily imitated him. Stranger still, some time before this he had said that in the beginning of his reign he had, from sympathy with the natives of India, and in opposition of his ancestors, cherished the hair of his head, but from the wonders of Divine power would it be surprising if he should change his mind, and bring some inhabitants of this country to our “custom.” On the same day he crossed the Bihat and came to the camp, and gave up the thought of advancing further. At this time2* Rajah Bhagwant Dās and Kuar Mān Singh arrived on the bank of the river from Ajmere and did homage.

One of the occurrences was the arrival at the camp of H.M. Miriam Makānī. At the time when the camp was on the bank of the Bihat, it was announced to H.M. that her litter was near at hand, and that she was very anxious to see him. He was much delighted, and made arrangements for doing her honour. First an order was given that the prince Sulān Selīm should go to meet her and that many officers should accompany him. After that, H.M. went on horseback and made the reverence to his visible God (his mother), an act of worship of the true Creator. He at once acted according to etiquette and also exalted the rank of his knowledge of God.


It belongs to a knowledge of rank to adore rank,
God does not give rank, save to him who appreciates it.

One of the occurrences was the arrival of presents from Bengal and Koc* (Koc Behar). At the time when the camp was by the river Bihat the bearers of reports from Khān Jahān arrived at court. The gist of them was that the eastern provinces were tranquil by the blessing of the ruler of the age. Rajah Māl Gosain, the zamindar of Koc, also again made his submission. First of all the rarities of Bengal, including 54 noted elephants, were produced, and then the presents of the landholder. Partāb 'Tār Feringi, who* is one of the officials of the merchants of the ports of Bengal, had the bliss of an audience. He and his wife Nashūrna were from their happy star amazed at the laudable qualities of the sovereign, and from their good sense and propriety of conduct they found favour in the testing eyes of the world-lord. Also at this time Abdul* Bāqī Turkestānī acquired bliss by doing homage. H.M. in his abundant quest of truth gave every one access to himself, and listened to the tales of plausible persons, as possibly his soul might be refreshed by them. In this abode of search (the world) the 244 unique pearl of enlightenment does not come into the hands until after hundreds of disappointments, and without having an open countenance for the various classes of mankind, nor can knowledge (of God) be attained. Many lights of the firmament of holiness remain hidden in the dark places of ignorance, and many, on the other hand, make a boast of themselves. From seeing such tumults, the questers in the wilderness of search withdraw their hearts from inquiry. They withhold their foot from endeavour, and choose the corner of apathy (ȧfsardagī). But the far-seeing sovereign (Akbar) becomes more earnest in his striving when he does not get the night-gleaming jewel! By his orders the stewards of the holy banquet bring every sect before his noble glance, and accordingly at this time, by the direction of some courtiers, this man who had trodden the desert of exile, and who had come from the Ḥijāz, was brought into the enlightened assembly. For a time he discoursed pleasingly and with a fluent tongue, and communicated some of the things about religion and creed that he had acquired from learned Christians. It soon became evident that he had not examined into the matter with a discriminating eye, and that he had not penetrated to the pure temple of devotion (riyāzat). From his good disposition he became conscious of his empty-handedness, and of the waste of his life, and took up the matter anew.