During that auspicious time when the capital of Delhi was the abode of the sovereign, news were brought of Bairām Khān's proceed­ing from Bīkānīr to the Panjab, and the royal resolution was taken to send an army to block his progress, so that there might be no cloud of disturbance in the province of Lahore. A number of short-thoughted ones were of opinion that H.M. should go in person to prosecute the war, and another party said that the army of fortune should be despatched thither. H.M. the Shāhinshāh accepted both opinions, and decided that the victorious forces should proceed in advance, and that afterwards he should go in person. After much discussion, he approved of Māham Anaga's maternal solici­tude and kept back Adham Khān. Shāmsu-d-dīn Muḥammad Khān Atka and his son Yūsuf Muḥammad Khān Kokaltāsh, Mahdī Qāsim Khān, Muḥammad Qāsim Khān of Nīshāpūr, 'Ali Qulī Khān, Mīr Laīf Ḥasan Khān, a relation of Shihābu-d-dīn (khwesh, per­haps son-in-law), Aḥmad Khān, and a number of others were appointed to the Panjab, in order to prevent the Khān-Khānān from going there. Shamsu-d-dīn Muḥam mad Khān and these great officers went towards the Panjab, relying upon the Shāhinshāh's daily increasing fortune. After they had started, H.M., as a measure of increased precaution, made arrangements for his own expedition.

When in his perfect foresight H.M. determined to make the expedition, he, for the purpose of carrying on the affairs of state, exalted Khwājah 'Abdu-l-Majīd,* who had been made Sharaf-i-dīwānī, by conferring on him the title of Āsaf Khān, and he assigned to him the government of Delhi, as part of the office of Vizier. He gave him kingly admonitions, and bade him not to be proud of his own wisdom and dignity, to remember the favours he had received, and to regard his exaltation as involved in his humility, and to consider H.M.'s grace as the reward of his services, and to withhold his eye, his heart, his hand, and his tongue from men's goods. The Khwājah understood the precious monitions, and illuminated his auspicious forehead by prostrating it on the sublime threshold. He gave his heart to his work and exerted himself sincerely and devotedly.

When the uproar caused by Bairām Khān's rebellion arose, an order, consistent with sense and precaution, was given for arresting Ḥusain Qulī Beg, and he was made over for some days to the care of Adham Khān. With the consummate humanity which was one of his characteristics, H.M. informed Adham Khan that he would be held responsible if any injury happened to Ḥusain Qulī. On 31 Amardād, Divine month, corresponding to Tuesday 20 Ẕī-al-Qāda, 12th August 1560, H.M. left Delhi to put down the sedition. As it is in accordance with the Divine decree that noble achievements, such as the world could not imagine, should be accomplished merely by their coming within purview it is clear what happens as soon as H.M. gives his personal attention to a matter. There was a fresh instance of this when the faithful men who had been deputed took leave and went to perform their service. They gave no heed to any other considerations, as is the way of old, self-seeking servants, but went firmly on without slackening rein till they came to pargana Dikdār,* which is near the pargana of Jālandhar and lies between the Sutlej and the Bīāh, and blocked the path of Bairām Khān at Gūnācūr* which appertains to Dikdār. Bairām Khān was arranging for the capture of Jālandhar when he heard of the approach of Atka Khān. In his pride he did not heed Atka Khān and was eager for battle. In his presumption and arrogance he distributed his force into two bodies, and made the advanced one consist of Walī Beg, Shāh Qulī Khān Maḥram, the brothers of Walī Beg, Ism'āīl Qulī Khān, Ḥusain Khān, (Tukrīya) Y'aqūb Sulān, Sabz Talkh (?)* and a number of men destined to be vanquished. Another army was under his own direction and had in front of it nearly fifty famous elephants. On the other side Shamsu-d-dīn Muḥammad Khān arranged his forces, and was supported by the Shāhinshāh's fortune. He heartened his men and advanced. He himself took charge of the centre, the right wing was commanded by Muḥammad Qāsim Khān of Nīshāpūr, and the left wing by Mahdī Qāsim Khān. 'Alī Qulī Khān of Andarāb, Qīyā Khān Ṣāḥeb Ḥasan, and other devoted ser­vants formed the vanguard. Farkh Khān and some brave men formed the altamsh, and Yūsuf Muḥammad Khān Kokaltāsh with some gallant heroes took post between the centre and the altamsh. As Atka Khān was not certain of his men he took oaths and promises from them, and strengthened their hearts before engaging. Though Bairām Khān had not many men with him, they were of good quality. He also placed much reliance on the royal army, as many from an evil disposition and double-tonguedness were sending him letters.

When these two forces engaged in the village of Gūnācūr in the middle of Shahriyūr, Divine month, corresponding to the early part of Ẕī-al-ḥajja, 23* August, there were brave feats on both sides. Though in the first encounter the advance-corps of the enemy dis­played such valour that most of the soldiers of the army of fortune were put to flight, Atkah Khān and many of his own force, and Yūsuf Muḥammad Khān with a few men stood on the field of battle, and in their astonishment at the hypocrisy and cowardice of their men sought help of courage from the sacred soul of the Shāhinshāh. At this time when Bairām Khān's men had driven off most of their foes and were pursuing them, and Bairām Khān was advancing with his own army and exulting in the thought of victory, the army of Atka Khān, which had been standing behind a ridge, appeared in sight. Bairām Khān advanced to overthrow him, and in the first place sent forward the elephants, of which the leader was the elephant carrying the travelling litter (takht rawān).* He himself was in the back part of it (the litter). Suddenly the royal fortune and heaven's help withdrew the veil of concealment from the face of success. Between the two armies there was a rice-bottom* and the elephants came into that bog* and stuck there. The brave men of the victorious army shot arrows at the drivers, and by the favour of a hidden succour one hits the driver of the leading elephant and he hangs down from the animal's neck. When Bairām Khān saw that such was the condition of the elephants, which were his mainstay, he sought to come out by their rear, leaving the rice-bottom on his right, and to get to the dry land and make his attack. The Atka Khan in his foresight and courage perceived Bairām Khān's manœuvre, and prepared to make the attack himself before it was carried out. Yūsuf Muḥammad Khan said, “Most of our men have thrown the dust of disgrace on their heads and gone off, where is the time for fighting?” The Atka Khān replied, “Though men are few, the Shāhinshah's fortune is on our side, and besides we do not think of flying: this is a day of killing or being killed (jān-fishānī yā jān sitānī).” He sent on Yūsuf Muḥammad Khān with a body of brave men, and made ready to fight himself with another body of courageous combatants. At the time when Bairām Khān turned back in order to execute his manœuvre, those seekers of renown drew the sword of vengeance from the scabbard of resolution and attacked Bairām Khān's force. His men thought his retreat was a flight, and fell into confusion, and Bairām Khān was obliged to withdraw, and to retreat in disgrace. By the Divine aid a victory which might be the embroidery of other victories, showed her face in spite of the want of harmony, and the discouragement and the disgrace of so many men. The black-fated foe, whether those who had pursued the fugitives, or those who with Bairām Khān were determined on fighting, was dis­persed. The victorious troops pursued the retreating army and made many the repast of the blood-drinking blade. A number of the wounded and half-dead were levelled with the dust. The heroes pur­sued the abandoned crew for two kos. Ismāīl Qulī Khān was caught alive. Just then news was brought that Walī Beg was wounded and lying hidden in a sugar-cane field. He too was seized, and also Ḥusain Khān* who had been blinded by an arrow. Yāqūb Hama­dānī, Aḥmad Beg and many of the hostile leaders were caught in the noose of retribution. An immense booty fell into the hands of the imperial servants. Atka Khān was prudent and did not pursue the fugitives very far. It was solely by secret aid that such a victory which was the preamble of other victories, emerged from the hiding-place of fortune.

H.M. the Shāhinshāh was marching with a firm mind, and a con­tented soul. Inwardly he was keeping close to the Divine temple; out­wardly he was engaged in hunting. Near Sihrind the messengers of fortune brought the good news of victory. The confused world obtained fresh repose, the materials of praise and thanksgiving were provided, and the rites of joy and pleasure took the upper hand. The affairs of the Sultanate received fresh arrangement. The beverage of abundance was supplied to the small-natured. The thread of understanding fell into the hands of the simple and ignorant. Dominion was freed from the hands of the proud. The king of the time was released from the oppressive partnership of the non-recognisers of right. The wisdom of the wise was increased. Dominion showed her face, prestige unveiled her countenance. The universe received fresh moisture. Time and the terrene put on fresh beauty. The inwardly blind and the envious descended into the pit of humiliation and scattered the dust of defeat on their heads. The old world grew young. Justice was born, and the administration thereof became patent. One veil, which the Khedive of the age threw off from his world-adorning beauty Thou, O heart, sawest and beheldest what was the nature of the great of the world! and to what height the greatness had arrived! One can infer from this that if several veils more beautiful than this were withdrawn from the face of my sub­jects and some special glories were shown, what achievements there would be, and what secrets would be revealed! But it seems that permission to show them is not granted, or that display does not come within his far-seeing design. May he remain for generations in fortune and felicity, for such a Khedive has very rarely come into the world's possession. Abul Faẓl the writer of this preamble of fortune utters* a cry from his bosom and says, “If I were not a dependant and did not wear the clothes of service I would make some remarks out of my own knowledge. But as I am included among the conformists I shall not say anything more because the inwardly blind and preju­diced will regard such words as flattery. This apprehension has no place in the house of my understanding for there tainted worldlings do not come. It is my feelings* that I speak, not my understanding