Nidar Bhím, the enemy of God and the chief of Hind, alarmed at this sudden invasion, summoned his vassals and generals, and took refuge within a pass, which was narrow, precipitous, and inaccessible. They entrenched themselves behind stones, and closed the entrance to the pass by their elephants, which looked like so many hills from their lofty stature. Here he remained in great security, being persuaded that the place was impervious to attack, but he did not know that God is the protector of the faithful, and the annihilator of infidels!
When the Sultán learnt the intention of Nidar Bhím, with respect to the protraction of the war, and his confidence in his security, he advanced against them with his Dailamite warriors, and Satanic Afghán spearmen, and they penetrated the pass like gimlets into wood, ascending the hills like mountain goats, and descending them like torrents of water. The action lasted for several days without intermission, till at last some of the Hindús were drawn out into the plain to fight, like oil sucked up into the wick of a candle, or like iron attracted by a magnet, and there they were assaulted and killed by the cavalry, just as the knight on the chess-board demolishes pawns.
When his vassals had joined Nidar Bhím with reinforcements, he consented to leave his entrenchments and come out himself into the plain, having the hills behind him, and elephants drawn up on each wing. The battle raged furiously, and when the elephants of the Hindús moved on, with the object of destroying their opponents, they were assailed by showers of arrows upon their trunks and eyes. When Abú 'Abdu-llu-t Táí had through his bravery advanced into the midst of the infidels, he was wounded in his head and different parts of his body; but the Sultán seeing the extreme danger to which his general was exposed, despatched part of his own guards to his assistance, who brought him out of the conflict to the Sultán, severely wounded in many places. The Sultán ordered him to be placed on an elephant, in order to relieve him from the pain of his wounds, and thus he was exalted like a king above all the leaders of the army.
The conflict continued as before until God blew the gale of victory on his friends, and the enemy were slain on the tops of the hills, and in the valleys, ravines, and beds of torrents. A large number of elephants, which the enemy had looked upon as strongholds to protect them, fell into the hands of the victors, as well as much other booty. So God granted the Sultán the victory of Nárdín, such as added to the decoration of the mantle of Islám, which had not before that period extended to that place.
A stone was found there in the temple of the great Budda,* on which an inscription was written purporting that the temple had been founded fifty thousand years ago. The Sultán was surprised at the ignorance of these people, because those who believe in the true faith represent that only seven thousand years have elapsed since the creation of the world, and the signs of resurrection are even now approaching. The Sultán asked his wise men the meaning of this inscription, and they all concurred in saying that it was false, and that no faith was to be put in the evidence of a stone.
The Sultán returned, marching in the rear of this immense booty, and slaves were so plentiful that they became very cheap; and men of respectability in their native land, were degraded by becoming slaves of common shopkeepers. But this is the goodness of God, who bestows honours on his own religion and degrades infidelity.
The Sultán learnt that in the country of Tánesar there were large elephants of the Sailamán (Ceylon) breed, celebrated for military purposes. The chief of Tánesar was on this account obstinate in his infidelity and denial of God. So the Sultán marched against him with his valiant warriors, for the purpose of planting the standards of Islám and extirpating idolatry. He marched through a desert which no one had yet crossed, except birds and wild beasts, for the foot of man and the shoe of horse had not traversed it. There was no water in it, much less any other kind of food. The Sultán was the first to whom God had granted a passage over this desert, in order that he might arrive at the accomplishment of his wishes.
Beneath it (Tánesar?) flowed a pure stream; the bottom was covered with large stones, and its banks were precipitous and sharp as the points of arrows. The Sultán had reached this river where it takes its course through a hill-pass, behind which the infidels had posted themselves, in the rear of their elephants, with a large number of infantry and cavalry. The Sultán adopted the stratagem of ordering some of his troops to cross the river by two different fords, and to attack the enemy on both sides; and when they were all engaged in close conflict, he ordered another body of men to go up the bank of the stream, which was flowing through the pass with fearful impetuosity, and attack the enemy amongst the ravines, where they were posted in the greatest number. The battle raged fiercely, and about evening, after a vigorous attack on the part of the Musulmáns, the enemy fled, leaving their elephants, which were all driven into the camp of the Sultán, except one, which ran off and could not be found. The largest were reserved for the Sultán.
The blood of the infidels flowed so copiously, that the stream was discoloured, notwithstanding its purity, and people were unable to drink it. Had not night come on and concealed the traces of their flight, many more of the enemy would have been slain. The victory was gained by God's grace, who has established Islám for ever as the best of religions, notwithstanding that idolaters revolt against it. The Sultán returned with plunder which it is impossible to recount.—Praise be to God, the protector of the world, for the honour he bestows upon Islám and Musulmáns!
On the Sultán's return to Ghazna from Khwárizm, he appointed spies to go to the frontier of Hind and communicate all particulars respecting that country, and he resolved upon employing the close of the year in resting his horses and troopers, and in contemplating schemes of future religious conquests.
As no part of Hind remained unconquered, except Kashmír, he resolved on an expedition to that country. Between it and Ghazna there were forests resounding with the notes of birds and other animals, and the winds even lose their way in it. It happened that 20,000 men from Máwaráu-n nahr and its neighbourhood, who were with the Sultán, were anxious to be employed on some holy expedition, in which they might obtain martyrdom. The Sultán determined to march with them towards Kanauj, which no other king but the all-powerful Gushtasp had been able to take, as has been related in the histories of the Magians.
Between Ghazna and Kanauj the journey occupies three months, even for camels and horses. So the Sultán bade farewell to sleep and ease, and praying God for success, he departed accompanied by his valiant warriors. He crossed in safety the Síhún (Indus), Jelam, Chandráha, Ubrá (Ráví), Bah (Bíyáh), and Sataldur (Sutlej). These are all rivers, deep beyond description; even elephants' bodies are concealed in them, so it may easily be conceived what is the case with horses. They bear along with them large stones, so camels and horses are of course in danger of being carried down the stream. Whatever countries the Sultán traversed, ambassadors were sent to him proffering submission, inasmuch that Sablí, son of Sháhí,* son of Bamhí,* who held the passes leading into Kashmír, looking upon the Sultán as one sent by God, also came forward, offering his allegiance, and his services as a guide. He led the way, crossing forest after forest. At midnight the drum sounded for the march, and the friends of God mounted their horses, ready to bear the inconvenience of the journey, and they marched on until the sun began to decline from the meridian. They placed behind their backs the river Jún (Jamna), crossing it on the 20th of Rajab, 409 H., 2nd December, 1018 A.D.
The Sultán took all the lofty hill forts which he met on the road, so lofty indeed were they, that beholders sprained the back of their necks in looking up at them. At length he arrived at the fort of Barba (Baran*), in the country of Hardat,* who was one of the Ráís, that is “kings,” in the Hindí language. When Hardat heard of this invasion by the protected warriors of God, who advanced like the waves of the sea, with the angels around them on all sides, he became greatly agitated, his steps trembled, and he feared for his life, which was forfeited under the law of God. So he reflected that his safety would best be secured by conforming to the religion of Islám, since God's sword was drawn from the scabbard, and the whip of punishment was uplifted. He came forth, therefore, with ten thousand men, who all proclaimed their anxiety for conversion, and their rejection of idols. God confirmed the promises he had made, and rendered assistance to the Sultán.