As the world-arranging God was about to reveal the majesty of the Shāhinshāh that it might come forth from the veil of acquiescence and personally regulate the distractions of the world, the screen over Bairām Khān's actions, who was always boasting of his loyalty, began to lift, and he became a traveller on a roadless tract. One of the vagaries which most sensible men observed in him was that with and without leave he distributed the royal elephants among his confi­dential officers (ūmarā). He even seized some of the reserved royal elephants, which were a screen for H.M.'s glory, on the pretence that he would make them over to (fitting)* men. The Khedive of the earth did not wish to submit to this tyranny but as actions have their final time, and that time had not yet arrived, he winked at the procedure and acquiesced in fate. Good God! What width of capacity! And what gentleness! And that too in early youth which is the time for violence, and is the beginning of the boiling over of the powers of rage. But what is marvellous in a great man whom the Creator takes under his protection?

the term that Lahore was made illustrious by the advent of H.M. the Shāhinshāh, Sulān Adam Gakkar came and did homage and was received with favour. As he had not come forward when the standards of H.M. Jahānbānī Jinnat Āshiyānī, had first come for the conquest of India, he had an apprehension in his heart. But as he had performed an acceptable service, namely, the seizing and mak­ing over of M. Kāmrān, who was the source of so much strife and trouble, he was regarded with favour, and his petitions were continu­ally coming to the sublime Court. At this time, when the earth obtained celestial splendour by the light (far) of H.M. the Shāhinshāh's throne, and Fortune was performing its vocation, viz., to drag every chief and leader by the hair to do homage to the sublime Court, and to exalt them by eternal auspiciousness, a desire to kiss the threshold seized the collar of this fortunate one. But from his natural savagery he begged that when he should be exalted by service, he should not be taken to India along with the sublime cortège, and that he should not by marks of favour, be made an exile from his own country. He also begged that one of the confidential servants should seize him and carry him off to the sublime Court. The Shāhinshāh's graciousness ordered that his good services should be requited, and granted to the full all his requests. Taimūr* Khān Jalāīr was chosen for this service and directed to conciliate him and to bring him to do homage. And he received more favours than had entered into the mind of his wishes.

Lahore, for the warning of strife-mongers there was the bringing to capital punish­ment of Takht Mal the Zamindar of Mau.* The brief account of this is as follows. This Zamindar in his evil-fatedness became a companion of Sultan Sikandar and was a cause of his errors. As the general custom of Indian Zamindars is to leave the path of single-mindedness and to have an eye to every side, and to join anyone who is victorious or who is making increasing stir, when there was confusion upon the unavoidable event (the death) of H.M. Jahānbānī Jinnat Âshiyānī becoming known in India, and Sikandar Sūr uplifted the head of strife, that strayed one joined him and backed him up. When the standards of victory besieged Mānkot, and the garrison had got into difficulties he, according to Zamindari tricks, joined the army. When Bairām Khān became apprised of his intrigues he had him executed, and appointed in his room his brother, Bakht Mal, who was prominent for prudence and loyalty. As it is a principle of the Shāhinshāh's lofty spirit that those who come in voluntarily, even if they do so out of necessity, should be protected from vengeance, and his noble nature, which partakes of thousands of kindnesses and generosities does not take into account the wrong-doings of such men, he did not approve of this execution. But as the veil over his world-adorning beauty had not been lifted, he did not give any outward sign (of his displeasure).

affairs of the Panjab he spent the four months and fourteen days, during which Lahore was an object of envy to heaven from the splendour of the victorious army, in repose and pleasure: outwardly he wore the guise of one who did not attend to affairs, in reality he was deeply interested, and was testing the loyal. When the officers of the Caliphate had settled matters, the government of Lahore was entrusted to Ḥusain Khān*, sister's son of Mahdī Qāsim Khān, and the victorious standards advanced in an auspicious hour, on 25 Áẕar, Divine month, corresponding to Tuesday 15 Ṣafar 965, (7 December 1557) towards the capital of Delhi.

encamped at Jālandhar was the marriage of the Khān-Khānān Bairām Khān with the cupola of chastity Salīmā Sulān Begum. The account of this is as follows. H.M. Jahãnbānī Jinnat Āshiyānī had during the time of his rule betrothed that veil of chastity, who was his sister's son, and daughter of M. Nūru-d-dīn Muḥammad, to Bairām Khān, the arrange­ment being that he would make over the unique pearl, who was distin­guished for illustrious lineage and noble qualities (nasab u ḥasab) among the chaste ladies of the court, to Bairām Khān, after the conquest of India. This promise remained as a pledge till a fitting opportunity. When Jālandhar became a seat of enlightenment owing to the arrival of the sublime camp, the Khān-Khānān applied his mind to the fulfilment of his claim, and begged the grant thereof from H.M. the Shāhinshāh. H.M., as under the guise of indifference he was treading the path of con­ciliation, signified his assent to the request, and promoted the marriage. All the Court ladies and specially Bīka* Maham Anaga showed great alacrity in furthering the marriage, and accordingly the marriage and the bridal procession (zifāf) took place within one week. M. Nūru-d-dīn was son of M. 'Alāūddīn Muḥammad, who was son of Khwāja Ḥasan, commonly known as Khwājazāda Caghānīān. This Khwājazāda was grandson of K. Ḥasan 'Aar, who again was the direct descendant of K. Alāūddīn who was the first Khalīfa of Khwāja Naqshaband.* Let it not be concealed that the Khwājazāda Caghānīān was son-in-law of Sulān Maḥmūd, son of Sultan Abū Saīd Mīrzā. Pasha the daughter of 'Alī Shukr Beg the third ancestor* of Bairām Khān, and who was married to S. Maḥmūd, gave a daughter whom she had by the Mīrzā to the Khwājazāda. H.M. Getī Sitānī Firdūs Makānī on considering these relationships showed favour to M. Nūru-d-dīn Muḥmud, in whom he saw marks of sincerity and loyalty, and gave in marriage to him his daughter Gulbarg Begum. Salīma, who was distinguished for good qualities, purity and nobility of dis­position, was born of that holy one (Gulbarg B.). H.M. Jahānbānī Jinnat Āshiyānī had thought of this connection (the marriage with Bairām) on account of those relationships. Good God! What an imitative world it is! Because S. Mahmūd made a mistake about Khwājazāda Caghāniān, in that he made an alliance with a strange family, why was it that H.M. Firdūs Makānī followed this up by making an alliance with M. Nūru-d-dīn Muḥd.*, and for what reason did this alliance take place now in pursuance of what had gone before?