Among the occurrences was the arrival of a report from Khān Jahān. When by the glory of activity and skill the delightful country of Bengal had been cleared of the weeds and rubbish of the ingrates, Ibrāhīm Naral* and Karīmdād Mūsāzai waited for an opportunity of making a disturbance in the country of Bhātī.* 'Īsà* the zamindar of that country spent his time in dissimulation. Shāh Bardī also, the admiral (mīr nawāra), raised the head of presumption. The able servant (Khān Jahān) led an army thither. In the neigh­bourhood of the town (qaṣba) of Gwās,* Naulaka* the mother of Dāūd, and her dependants, and also Maḥmūd K. Khaṣkhail, commonly known as Matī, and many disaffected Afghans presented themselves with offers of submission. Much property was obtained and choice col­lections were made. A dispute arose between Naulaka and Matī. Khān Jahān who wanted to send him to annihilation, put him to death, ostensibly in order that he might be punished for the charge of fraud which was brought against him, but also that the properties seized might remain concealed. Shāh Bardī, who was a vagabond* in the desert of insubordination, accepted good counsels and became loyal. When the town of Bhāwāl* became the station of the army, Ibrāhīm Naral, Karīmdād and other Afghans of that country brought forward propositions of obedience and used the language of harmony. 'Īsā however sate in the ravine of disobedience, and was presumptuous. A large force was sent against him under Shāh Bardī and Muḥammad Qulī. It proceeded by the river Kiyāra* Sundar, and a hot engagement took place on the borders of Kastal?* 'Isā was defeated and fled, and much valuable booty fell into the hands of the warriors for dominion. Inasmuch as pride increases the blindness of the heart and eyes, Majlis Dilāwar and Majlis Pratāp,* who were landholders in that part of the country, suddenly ²⁶⁰ brought out a crowd* of boats from the rivers and channels and kindled the flames of contention. The warriors of the victorious army lost courage and turned to flee, and in that encounter some of the voyagers left their boats and fled. Muḥamād* Qulī in his activity and courage threw himself upon the enemy's boats and carried on the fight. He contended as much as he could and then was made prisoner. One of the wonderful results of daily-increasing fortune was that when the army was retreating, Tīla Ghāzī, a land­holder, came and opened the hand of courage so that in despair's midday the lights of victory revealed themselves to the imperial servants. Together with abundant booty they gained their object. The black-hearted foe fell into the billows of despair. Just then Ibrāhīm Naral sent his son with choice products of the country and asked for protection. The general (Khān Jahān) accepted his excuses and returned. He proceeded to Ṣiḥḥatpūr which he had founded in the neighbourhood of Tānda, and then reported the celestial aids to the august court.

At this time of joy a musician named Gadai was brought before H.M., and it appeared that he had twenty-five children from one wife. Apropos of this H.M. said, “A Bilūci had twenty children from one wife and he came to the court and petitioned saying, and people say this chaste matron has become forbidden to me (ḥarām) on account of the numerous births. ‘What remedy have I, and what cure is there for my wretchedness?’ We bade him be comforted and observed that such a saying had not the appearance of truth. Wicked story-tellers must have invented it. If any matrimony (kesh) produced such a good result (as so large a progeny) it was an honour to the parties, and not a case for abstension (ḥurmat). Let him then go on to display his own virility, and the fertility of his spouse.” H.M. told this lively story, and the hearts of the auditors had a fresh entertainment.

One of the occurrences was the flashing of the light of truth from his sacred soul. Though H.M. from his wide capacity and splendid genius knows that multiplicity is the veil of unity, and keeps such ward and watch that every one of the enlightened men of the world and (also) of the swift-goers of the spiritual court regards that royal cavalier of insight as his own leader, yet as the thoughts of solitude have been kneaded into his constitution, the threads of the exquisite veil become occasionally broken. Accordingly, at this time, Bakhshū Qawwāl* recited before him two heart-ravishing stanzas in a pleasing manner. That Syllabus of the roll of recog­nition (of God) displayed a countenance flashing with Divine lights. Those whose vision did not extend beyond the plain outward appearance received spiritual delight (from the singing). Much more ²⁶¹ then was the state of the internally farsighted! When H.M. returned from that wonderful condition, he gave thanksgivings to God, and filled the hope-skirt of the songster with rich coin.

One of the occurrences was the emerging of M. 'Azīz Kokaltāsh from the narrows of exclusion. From association with ignorant flatterers, and the tumultuousness of youth, he had fallen into the thornbrake of evil desires. The justice-loving sovereign had from his abundant kindness and wisdom excluded him from the bliss of doing homage, and sent him to school for increase in sense. When there appeared signs of repentance on his forehead, and the light of service revealed itself, H.M. brought him on 12 Ābān, Divine month, out of the gloomy abode of melancholy, and bestowed various favours on him, and he proceeded to redeem past times by the performance of service.

One of the occurrences was the coming of Rajah Madhukar to court. It has already* been mentioned that he had stirred up the dust of battle and been stained by defeat. Āfter that he had felt ashamed, and was spending his days in distressed circumstances. Ṣādiq K. wisely took up his quarters in the country. When the Rajah fell into difficulties on account of the pressure of the gallant troops he was compelled to have recourse to humility, and made his former good services his testimonials. He came forward with a thousand fawnings and excuses. The officers answered that if preparations for war had not been made his supplications might have been listened to. The matter would now be referred to H.M. He also should send an able man and impress his wretchedness on the minds of the courtiers. Perhaps the billows of kindness might seize him and cast him from the whirlpool of despair upon the shore of attainment of desire. Accordingly he sent his brother's son Som Cand with presents to court. The envoys were received at Bhera, and as H.M. is merciful he had pity upon him and showed him kind­ness. When the news of the forgiveness of his offence arrived, he proceeded to court along with the officers. On 21 Ābān, Divine month, Ṣādiq K. and the other officers came and did homage, and the presumptuous one (the Rajah) gathered bliss by prostrating himself. The world's lord kept his promise and exalted him by various favours.

One of the occurrences was the arrival of Moaffar Ḥusain M. at Court in chains. It has been mentioned that at the instigation of evil-disposed persons he had, in Gujarat, turned away from the court of fortune and been rebellious, and now he had become a vagabond and gone to Khāndesh. Out of kindness and sympathy Maqṣūd* ²⁶² Damba was sent to bring him to court, along with the presents. The ruler of the country made delays in surrendering him, and proposed extravagant conditions. Apparently he had fallen into improper thoughts on account of the royal standards having pro­ceeded towards the Panjab. Qubu-d-dīn K. sent Khwājagī Fatḥ Ullah and communicated counsels (to the ruler). The report of the return of H.M. towards the capital illuminated the world. Of necessity he abandoned his unbecoming thoughts and sent him off along with the servants of the Court. Mualib K. and some soldiers from Malwa were dispatched to accompany him. On 27 Āẕar, Divine month, that wanderer in the wilderness of unsuccess was brought to court. H.M. from kindness and circumspection made him over to a keeper so that he might learn wisdom. In a short space of time there appeared signs of auspiciousness in his behaviour, the pen of forgiveness was drawn over his offences, and he was distinguished* by the favour of the Shadow of God. Next day, Qubu-d-dīn K. came from Gujarat and did homage, and was exalted by various favours from the Shāhinshāh. Also about this time Rajah Bhagwant Dās, Jagannāth, Rajah Gopāl, Jagmal Panwār and some other strenuous ones were sent off to the Panjab. Each of these received weighty advices, a noble steed, and a robe of honour. An order was issued that they should exert themselves in service, and not depart from the counsels of S'aīd K., and should not slumber in administering the province and in maintaining their own pre­paredness.