'Ālī Qulī and Bahādur in their pride and arrogance were utterly careless and got no information. That night, when the sublime army had arrived, they spent in drinking, and with their paramours, and had grand feasts (bishkan* bishkan), by which very phrase they drew an omen for their defeat. More wonderful still, on that night a man went near the rebels' tents and cried out “O all ye doomed ones, know that H.M. the king has crossed the Ganges with an innumerable host to destroy you.” As the cup of their life was full, they considered the report of the arrival of the royal standards to be an artifice of Āṣaf Khān and Majnūn Khān and so waxed more presumptuous. It would seem that this warning came from an ignorant loyalist. He was apprehensive that as H.M. had crossed that river with a small force, while the enemy had 3,000 or 4,000 experienced horsemen, he might by this device cast a stone of dispersal among them so that they should not engage. He did not know that hidden armies were marching along with the world's lord.

In fine, on the morning of day of Mārisfandr 29 Khurdād, Divine month, corresponding to Monday the 1st Ẕī-1-ḥajja, which was in truth the first day of royal victory and the last day of the lives of the wretches, H.M. called for his cuirass and stepped out in the armour of the mystic aid. He placed the helmet of fortune on the head of majesty, and all the gallant men of the company prepared for war. The centre was dignified by the presence of the Shāhinshāh, the right wing was commanded by Majnūn Khān Qāqshāl, and the left wing by Āṣaf Khān. Muḥibb Ālī Khān and a number of heroes formed the vanguard. H.M. rode on the elephant Bāl Sundar, and M. Koka rode in the canopy on the same elphant and thereby his position transcended the skies. At sunrise H.M. proceeded against the camp of Khān Zamān. It appeared that the blackhearted rebels had begun to march off. An order was issued that Majnūn Khān should quickly advance with his troops, and not let them get away. Having such a strong support they pressed forward and engaged the enemy's rear. After some time Āṣaf Khān was also ordered to advance quickly. As the air was very warm, and the elephants were slow in moving, the world-con­quering prince got down from the elephant and mounted a horse. The wretches did not believe that H.M. the Shāhinshāh was himself present, and thought that the fight was due to the rashness of Āṣaf Khān and Majnūn Khān. When there was much contest and they saw the majesty of the army and the onset of the elephants, they understood that it was the sublime cortège of the Shāhinshāh, and that H.M. in person had set the foot of victory in the stirrup of conquest, 'Ālī Qulī Khān and Bahādur Khān set their hearts on death and stood in the plain of rebellion, and as eternal renegades deter­mined upon war. With this evil idea they drew up their forces and sent a number of their best men against the imperial vanguard and bowmen (ūqci). At this time the whole force of the imperial army which was with the Shāhinshāh was about 500 men, and about 500 elephants. The distance between H.M. and the vangard was now less, and Bābā Khān Qāqshāl, who was in command of the bowmen, joined this body (where Akbar was). A hot engagement with swords and arrows took place, and by the aid of the Shāhinshāh's fortune the enemy was driven off. The victorious troops pursued them and drove them up to 'Ālī Qulī Khān's line. The rebels got confused in their flight and could not distinguish head from trunk, or front from behind. It was an instance of fortune that, in that flight, the horse of one of the fugitives struck 'Ālī Qulī Khān's horse so that his turban fell off. 'Ālī Qulī Khān was astonished and dispatched Bahādur Khān against Bābā Khān Qāqshāl. Bahādur Khān came up with the bowmen and made a hot fight. From time to time 'Ālī Qulī got reports from Bahādur and sent him fresh reinforcements. Babā Khān saw that the enemy were full of force and retreated. Bahādur Khān pursued him and advanced as far as Majnūn Khān. Just then his horse was struck by an arrow and reared and flung Bahādur Khān on the ground. The brave men of the army of fortune fell upon him. Wazīr Jamīl* seized him; but from wickedness and greed took something from him and let him go. Naar Bahādur, a loyalist and a servant of Majnūn Khān, threw himself upon him and captured him. The victors surrounded Bahādur Khān's comrades and shot them with arrows.

During this joyful time while the lord of the world was moving rapidly about on horseback, and the combatants were putting their hands on the collars of the foe and slaying them, and 'Alī Qulī Khān was standing in the pride of his disloyalty and was inquiring after the position of Bahādur Khān, a mast elephant called Citrānand, which was one of the royal elephants, rushed against the elephant Gaj Bhanwar, which was one of the special elephants and which had ceased to be mast. Gaj Bhanwar did not withstand him, but fled, followed by Citrānand. Gaj Bhanwar's driver drove his elephant among the ranks of the rebels, and the latter opposed to Citrānand the elephant Ūdiya. Citrānand left Gaj Bhanwar and ran at Ūdiya and with one mountain-breaking blow stretched him on the dust of destruction. A great discomfiture ensued among the rebels, and many of their leaders became the harvest of the sword. The weeds and stubble of their existence were burnt up by the fire of Divine wrath and the lightning of the Shāhinshāh's power. A number who fled from the field of battle were killed on the roads by the peasantry, whose animosity had been excited by their oppression. The spring-breeze of victory blew upon the nursling of fortune, and the Naisān cloud of victory scattered pearls over the garden of dominion. The field of battle was cleansed from the dust of the sedition of the rebellious, and the figure of victory emerged from the curtain of Divine favours and gloriously established herself on a lofty dais. H.M. the Shāhinshāh was on horseback and was making inquiries about 'Alī Qulī and Bahādur. At this time Naar Bahādur appeared before H.M., with the captured Bahādur Khān mounted in croup behind him. H.M. the Shāhinshāh opened the lips of commiseration and said, “Bahādur,* what evil had we done to you that you have been the cause of all this strife and sedition?” Confusion and shame laid hold of him, he hung down his head and said nothing. After being questioned many times there came from his ungrateful lips the expression,* “God is to be praised, whatever happens.” It would seem that the wretch did not at his latest breath perceive his faithlessness and wickedness. Otherwise words of repentance would have come upon his tongue. But whoever turns away from such a mighty lord is ruined temporally and spiritually, and becomes bad outwardly and inwardly. In spite of such sedition, H.M. the Shāhinshāh did not wish to send him to the hollow of annihilation. After urgent solicitations from the officers, Shāhbāz Khān and Bansī Dās Kambū were ordered to relieve his neck of the burden of his head by the edge of the sword. Just then the warriors captured and brought Shahriyār Kul, who was one of 'Alī Qulī's confidants. The servants cast his vexing head also to the dust. H.M. the Shāhinshāh inquired about 'Alī Qulī Khān. A number of persons said that he had left the field, and another set were agreed that he had been killed. Meanwhile they brought Bātū who was 'Alī Qulī's faujdār. When they examined him, he said that he had seen 'Alī Qulī killed by a royal elephant with one tusk, and gave the marks of the ele­phant and the driver. By order, all the elephants of the vanguard were produced, and that man pointed out the one-tusked elephant Nain Sukh (delight of the eyes), saying that this was the elephant that killed 'Alī Qulī. Thereafter an order was issued that whoever brought a Moghul rebel's head should get a gold mohar, and who­ever brought a Hindustani's head should get a rupi. The crowd ran off after heads and brought them in, and were paid. Physiognomists examined them. At last one brought the head of 'Alī Qulī which had been lying under a tree. There was a doubt about its genuine­ness. Meanwhile a Hindu named Arzānī, who had been all-power­ful with Alī Qulī, and who was one of the prisoners, heaved a deep sigh on seeing the head. He came forward and took it, and then smote his own head severely.