It is not hidden from the far-seeing, who understand the pulse of the age, and comprehend the character of the multiform world, and who contemplate its entrancing banquet, that success, victory over opponents, the collecting of able assistants, and the accumula­tion of the world's goods produce increases humbleness in a nature which is allied to real nobility and which is innately good and well-intentioned and is continually perusing the daily record of its actions. For such an one they are the materials of increased watch­fulness and for returning thanks to his benefactor. And as he knows that fidelity and good service are the constituents of thanks­giving, he goes on developing single-heartedness. He becomes both more humble toward the Creator and more complaisant to the crea­ture. He both augments his loyalty and service to his Master and also is from appreciation of performances more amiable towards servants. But he who has no part in humanity except the outer form, and no share in nobility except in name shows effects the con­trary of all these. With a little reputation and distinction he places his real rank in the alcove of oblivion, and he, in the first place, ignores his duties towards the author of his being. Secondly, he assumes airs of grandeur and hauteur with his benefactor and master; who is his quasi-God, and lets destructive thoughts pass into his mind. Thirdly, he behaves arrogantly towards his comrades and equals and conducts himself in an intoxicated fashion. Fourthly, he shows himself oppressive and tyrannical towards all mankind. The unhappy wretch thinks in his folly that he is constructing the materials of his own greatness, but the wise know that he is dressing the arena of his own ruin. The case of 'Alī Qulī Khān, commonly known by the name of Khān Zamān, is a repeated illustration of these truths. Physical courage, in which thousands of unreasoning brutes are victorious rivals, was made by him a motive for self-exaltation, and increased arrogance, and he ascribed to himself his success, which was a ray from the fortune of the Khedive of the Age, and so made it a cause of increased infatuation. Accordingly, a hint has already been given of his intoxicated ways.

The pride of this wicked man increased when the son of 'Adlī, who had gathered round him a number of vagaband Afghāns, had been defeated by him, and the veil over his actions was nearly alto­gether withdrawn. The perfect reason and great affection of the Shāhinshāh impelled him to proceed to that province on the pretext of hunting. The words which passed from his lips were, “If any portion of goodness remain in that evil nature, and he awake from the slumber of negligence and hasten to do homage I shall draw a line of forgiveness over his offences and come back, for he is a plant which we have grown, and the noblest quality of princes is the acceptance of excuses, and the forgiveness of faults, for man that is born of woman is a confection of intoxicants and restorations. If auspiciousness does not guide him, and he does not show an appre­ciation of the bliss of service he will be disposed of before his dis­ease shall have become chronic, and its remedy difficult, and the inhabitants of that country will be delivered from the hands of several oppressors.” In accordance with these administrative ideas the sub­lime cortège proceeded under the Divine aid to the eastern cities on the day of Shahrayūr 4 Amardād, Divine month, corresponding to Thursday the 4th Zī-Q'ada 968 (17th July, 1561). The protec­tion of Agra was committed to M'uīnu-d-dīn Aḥmad Khān* Faran­khūdī. Mun'im Khān Khānkhānān, Khwāja Jahān and many servants of the threshold of fortune attended His Majesty. He marched stage by stage, diffusing the light of his justice; in appearance he was hunting, but inwardly he was with his God.

When the camp arrived at the territory of Kālpī, 'Abdullah Khān Uzbeg made a petition through the courtiers in waiting that the spiritual and temporal leader would cast a glance of favour on the lowly and eternally glorify by his advent the hovel of this attendant: “should His Majesty do me this honour what impropriety would there be in the Sun of fortune's cherishing a mote.” That world of urbanity granted his petition and enlightened his lodging by the holy light of his splendour. 'Abdullah paid the respects of obedience. The whole of that day His Majesty held high festival in his house, which was situated on the banks of the Jamna, and spent the time in joy and delight. From thence he turned his rein towards Karra, which is on the Ganges. As the suburbs of that city became the place of his encampment he turned his attention to hunt­ing in the neighbourhood. It chanced that he spent several days in that delightful land. The Khān Zamān and his brother Bahādur Khān, as the time of their rending the veil had not yet come, awoke from the slumber of negligence and proceeded to do homage. They are exalted by doing so and presented the varieties of the country by way of peshkash. They tendered noted elephants such as Dilsankār, Pulta, Dalīl (?), Sab-dilia and Jag-Mohan (world-fascination), every one of which was a heaven in his world, and they with shame and repentance made the dust of the threshold the collyrium of their eyes. His Majesty the Shāhinshāh in consequence of his right-founded principles treated their past evil acts as unacted and rewarded them by special favours. With his truth-interpreting tongue he said that the wondrous tree of humanity was the precious nursling of God. How unpleasant it is to uproot flowers and grasses (ashjār-nabāti ). It may be judged* then what will be the result of uprooting such a tree (as man) He accepted the coin of their shame and sub­mission as an intercessor for their acts and made the ocean of his for­giveness boil over!

At this time 'Abdu-l-Majīd Āṣaf Khān was sent off with a number of warriors towards Pannah* against Rajah Rām Cand. If he behaved properly, and seized and sent to court Ghāzī Khān Tanūrī and a number of broken men who had gone to that country, and if he himself bound on the girdle of obedience and good service, they were to return after having treated him in a conciliatory fashion. As it was the rainy season, the Rajah was obstinate and the holy warriors returned and went to their fiefs. After His Majesty had spent twenty days in Karra, and his mind had become tranquil about the affairs of that country the noise of a return to the capital rever­berated. The two brothers waited on the stirrup for three stages and took leave after receiving countless favours. His Majesty the Shāhinshāh traversed much territory in ten days, and on the day of Mihr 16 Shahrayūr, Divine month, corresponding to Friday, 17th Ẕī-l-ḥajja, 968 (29th August, 1561), he alighted at Agra. He com­pleted this auspicious expedition in one month and fourteen days. He was fourteen days in going and he halted twenty days, and in returning he took ten days. When the shade of His Majesty the Shāhinshāh's glorious umbrella fell upon the metropolitan district the noble spirits went out to welcome him and to show their loyalty. Everyone received favours in accordance with his merits. There was a new daily market of justice, and a new springtime for the world. Time and time's creatures gained fresh joy. The culmination of service was revealed* to the imperial servants in the districts and borders of the dominions. From every quarter men donned the pilgrim-garb of honour and came to kiss the threshold of fortune.

In the end of Ābān, Divine month, of this year, corresponding to the beginning of Rabī'-al-awwal 969, November 1561, Shamsu-d-dīn Muḥammad Khān Ataga, who had been distinguished by the title of A'aim Khān, came from the Panjab and did homage. He fulfilled* the destined worship in the guise of serving his spiritual and temporal master. He presented splendid gifts, such as were befitting his loyalty, and was exalted by the glorious favours of the Shāhinshāh. He undertook the management of affairs, political and financial, and disposed of matters relating to the army and to the civil population according to his own sound judgment. Māham Anaga, who from her excellent services, abundant wisdom and exceeding devotion regarded herself as the substantive prime minister, was displeased at this. Mun'im Khān Khān-khānān too, who was the osten­sible vakīl and sat on the manad as such, was inwardly grieved at this. Where were the judiciousness, the independence of mind and the disinclination for worldly affairs which would have regarded the presence of one who took up and placed on his head the burden of the world's business as a great gift from God and as something to be thankful for, so that when the Khān A'aim in his straightness and loyalty undertook the service of the Shāhinshāh, Mun'im Khān and Māham Anaga should have looked upon him as a providential helper and have rendered thanks for the boon from the bottom of their hearts, instead of being so grieved and vexed? For in the antechamber of right-dealing the true principle and that which is approved by the wise is that one should hold oneself fettered to external work until another who can take charge of it makes his appearance, and the office of pleasing the master by the management of affairs shall have been entrusted to him by acts and not by words. When one is given to understand by the tongue of actions that his service has been entrusted to another and that a servant who is chief manager has arrived on the scene, it is folly to be vexed; and such conduct is to allow oneself to be overcome of his desires. Rather, it is to overset oneself, and to damage oneself by one's own hand.