When the envoy of Sl. Adam had represented the state of affairs, His Majesty determined to make an expedition into India as far as the Gakhar country. He sent Khw. Jalālu-d-dīn Maḥmūd to guard and govern Kābul and marched on himself, taking the Shāhinshāh with him, for the furtherance of good fortune. He bound the girdle of determination on the waist of energy that he might end the affair of M. Kāmrān and ease the world from his strife and sin. When the standards of victory reached the Indus, he sent Qāẓī Ḥamīd, the chief judge of the victorious camp, to Sl. Adam, requesting his presence. He also sent the Mīrzā sage counsel and exhortations, to the effect that he should scour from his heart the rust of opposition and discord. When later, he crossed the Indus, there was no sign of Sl. Adam who apparently was affected by the misplaced apprehensions of a landholder. His Majesty despatched Mūn‘im Khān to soothe him and bring him in. He also sent a few words to the Mīrzā such as might guide him to fortune. Mūn‘im Khān was moreover to ascertain from their actions and manners what were their secret thoughts and to report accordingly. He displayed his abilities and after cajolery and stratagem, Sl. Adam brought the Mīrzā and did homage near Parhāla. His Majesty gave a feast which was kept up all night. Spite of so many crimes,—each one deserving condign punishment,—M. Kāmrān was encompassed with favours. All loyal officers and prudent well-wishers represented that though the kind­ness and benevolence of His Majesty always required that in his Court, the mantle of pardon should clothe great criminals,—yet foresight and firmness demanded that the oppressor and injurer of mankind should receive his deserts, so that the dust of wickedness might be wiped from the face of men's safety. Fore-casting care made it proper that the outward appeasement of one man,—and he an ill-wisher,—should not be preferred to the satisfaction of many distinguished loyalists. What shock would there be to the wall of justice if, to bind up the broken-hearted and heal the wounds of lacerated breasts, the portrait of a tyrant were erased from the world's picture-gallery? Especially when this course involved thousands of advantages. The obliteration of this worthless figure would be in every way pleasing to God and in accordance with general laws. Such ingratitude and rebellion were not of the character to give hope of security or to permit his actions to be regarded as not done. The matter had passed beyond bounds; it could no longer be coped with (āqathā āq shuda). It was advisable for him and for all that he should become a traveller to the world of non-existence, that so God's creatures might be saved from thousands of ills and the record of his deeds become no blacker. People's goods had long been subject to plunder and rapine through the tur­moils of this wicked rebel: their property and honour had gone to the winds of strife and the lives of so many men had been valued as dust; and the jewel of sincerity,—which is the neck-ornament of the virtues,—had been lost in the mists of trouble. Now the proper course was to release such a man from the claws of final retribution and to give mankind tranquillity, under the shadow of justice.

His Majesty Jahānbānī looked to the wisdom and benevolence of the Causer of causes (God), and declined to engage in this affair. (Nor would he believe) that the world-adorning Initiator would, in spite of his omnipotence, make a man so unutterable, (i.e., as M. Kāmrān). Besides taking this profound view, his discerning eye approved of the admonitions of His Majesty Getī-sitānī Firdūs-makānī and would not agree to the proposition. His officers, who had wit­nessed the various bloodsheds and strife caused by this insolent shedder of blood,—were again firm in their request: they took legal opinions which were attested by the law-officers; and they brought a paper signed by the great of realm and religion and laid it before His Majesty. These documents His Majesty sent to M. Kāmrān who having read the record of his deeds and the punishment (proposed), returned the message that those who to-day had put their seals for his death, were the men who had brought him to this pass. The spirit of clemency moved His Majesty and, spite of the general insistance and of the existence of so many reasons, would not let him shed the Mīrzā's blood. At length for the general wel­fare, a special order was issued and they deprived the Mīrzā of sight. ‘Alī Dōst bārbegī (master of the ceremonies), Saiyid Muḥammad Pakna and Ghulām ‘Alī shash-angasht* were told off for this duty.

They entered the Mīrzā's tent. He thought they had come to kill him and at once ran at them with his fists. ‘Alī Dost said, “Mīrzā, compose yourself: the order is not for death. Why are you agitated? As justice demands,—for you blinded Saiyid ‘Alī* and many other innocent persons,—you will behold in your own eyes the retaliation thereof.” On hearing this, the Mīrzā agreed to submit to the royal commands and endured the insertion of the needle. They blinded both his eyes,—the sentinels of a seditious heart. These loyal servants took the precaution of using the lancet many times. The Mīrzā being thankful that his life was spared, uttered no remonstrance. With his natural kindness, His Majesty expressed his regrets and marched onwards. Many affectionate and loving words rose to his lips. This catastrophe occurred in the end of 960 (Nov.-Dec., 1553). Khw. Muḥammad Mūman of Farankhūd* found the chronogram, nīshtar (lancet) = 960).

On the same day, the Mīrzā sent to Mun‘im Khān to request him by all means in his power, to obtain for him from His Majesty the services of Beg Mulūk. The petition was at once granted and Beg Mulūk was sent. The Mīrzā,—owing to the great affection he bore him,—took his hands and placing them over his own sightless eyes, recited this verse;—

Though a veil be drawn over my eyes,
I behold thee with the eye which has oft seen thy face.

After this occurrence, His Majesty set off to chastise the Jānūhā* who were vagabonds and impediments of the road. The wretched rebels slipped their necks from the collar of obedience and were killed fighting with the heroes of victory. Khw. Qāsim Maḥdī and others of the army of fortune attained the glory of martyrdom.

His mind being at rest about this affair, His Majesty resolved to go to Kashmīr, an intention he had cherished for years. His officers thought it inadvisable and abused Kashmīr, likening it to a well* or prison, in order to induce the holy heart to renounce the enterprise, for, they said, “The noise of the march of the army of fortune has caused commotion in India and Salīm Khān is coming to the Panjāb with great preparation; whilst on our side, there has been no due preparation.” “If we go forward and the Afghān army approach us, how can we pass it and go on to Kashmīr? Perhaps the Kashmīrī affair will be a long one and if so and black-hearted Afghāns secure the passes, what will be the end of it? The proper thing is to give up the idea of the expedition and to return to Kābul now that the traitor has been removed from our midst. When mili­tary preparations have been made, we will set the foot of courage in the stirrup of energy and by the might of daily-waxing success, shall easily destroy the Afghans.” His Majesty heard these words, and gave them no heed but despatched His Majesty the Shāhinshāh with many officers to protect Kābul and turned his own rein towards Kashmīr and desired to set forth. Acting on the evil teaching of their huckster-natured officers,—who looked to nothing but their own profit,—most of the servants and soldiers left their masters and set out for Kābul. Except officers, none remained to serve His Majesty. By this shameful conduct,—far removed from the path of loyalty and obedience,—the composure of the noble soul was dis­turbed. He ordered the trusty by all means to turn back the men and not to hesitate, if necessary, to put any to death. Meanwhile he sought an omen from the glorious Koran. It chanced that the story of the faithful Joseph came up. Those who had leave to speak, set themselves to explain this and considered it carefully. Khw. Ḥusain of Merv submitted that what had been said about Kashmīr,—viz., that it was like a well or a prison,—was true; for the story of Joseph names both these things.

When disunion showed itself amongst those with him, His Majesty, being compelled to abandon his intention, moved towards Kābul. When he was encamped on the Indus, M. Kāmrān petitioned to be allowed to go to the Ḥijāz. As His Majesty was now desirous of giving him pleasure, he consented. On the night of dismissing the Mīrzā* on his journey, he went with a number of chosen followers to his quarters. After paying due respects, the Mīrzā recited this verse.*