It has already been mentioned that the Rānā's arrogance was swollen by the fact of the glory of his line of ancestors who were in ancient times rulers of India. The strength of his position, the extent of his territory, and the large number of his Rajputs who would sacrifice life for honour, cast a veil over his vision. He did not per­ceive the marvels of the Shāhinshāh's fortune, and abandoned obe­dience and went astray. The parterre-adorner of the world ordered Kuar Mān Singh to go with a number of loyal men and arouse him from his infatuated slumbers and guide him to the school of auspiciousness. But to him who is unfortunate (lit. has a black blanket) the motives of awakening only bring increase of somnolence. The imperial forces remained for some time in the town of Mandalgarh, waiting for their officers and the gathering of the camp. The Rānā during this time of awakening ignorantly increased his obstinacy and came forth to make commotion. He paid no heed to the fortune which was conjoined with eternity, and regarded the leader* of the victorious army as a landholder subordinate to himself. His whole idea was that he should come to the town above mentioned and fight a battle. But his well-wishers did not suffer him to increase his loss (khasārat) by this act of daring (jasārat).

¹⁷⁴ When the imperial army had been collected, Kuar Mān Singh, relying upon daily-increasing fortune, drew up his forces and marched towards Goganda,* which was the native country of him of somnolent fortune (the Rānā). He himself was in the centre, the Saiyids of Bārha were on the right wing; Ghāzī Khān Badakhshī, Rai Lonkarn, were on the left; Jagannath and Khwāja Ghīāu-d-dīn 'Alī, Āaf Khān were in the van; Mādhū Singh and other distin­guished men were in the altamsh; Mihtar Khān and others were in the rear. On the side of the enemy the Rānā was in the centre; Rām* Shāh* Rajah of Gwaliar had the right wing; the left was commanded by Bedāmāta of the Jhāla tribe; Rām Dās, son of Jaimal, was in the van. The Rānā, owing to the darkness of his presumption, had not the head for arranging his forces in battle-array, but by the efforts of far-sighted men various arrangements were made, and he displayed alacrity. On the day of Amardād 7 Tīr, Divine month* (18th ? June 1576), when a watch of the day had passed, the two armies met in the village of Khamnūr,* which is the mouth of the Haldī defile and is a dependency of Goganda. They strove together valiantly. The price of life was low, that of honour high.

When army commingled with army
They stirred up the resurrection-day upon earth.
Two oceans of blood shocked together:
The soil became tulip-coloured from the burning waves.

The enemy's right wing drove off the left wing of the imperial­ists, and their vanguard also prevailed. Many of the imperialists gave way. Jagannāth behaved bravely, and was about to sacrifice his life when the altamsh arrived, and Kuar Mān Singh in person joined in the fight. The enemy's left wing also prevailed over the imperial right. Sāiyid Hāshim fell from his horse, but Saiyid Rājū rehorsed him. Ghāzī Khān Badakhshi advanced and joined the van. There was a market of life-taking and life-surrendering. The war­riors on either side yielded their lives and preserved their honour. And as the men did wonders, so did the elephants perform marvels. On the side of the enemy was the rank-breaking Lonā. Jamāl Khān Faujdār brought the elephant Gajmukta* to encounter him. The ¹⁷⁵ shock of these two mountain-like forms threw the soldiers into trep­idation, and the imperial elephant was wounded and about to fly when by the help of daily-increasing fortune a bullet struck the driver of the enemy's elephant, and he turned back. Just then Pertāb,* a relation of the Rānā, brought forward Rām Pershād which was the head of their elephants, and threw down many gallant men. At the time of wavering Kamāl Khān brought up the elephant Gajrāj and took part in the fight. Panjū brought the elephant Ran Madār opposite Rām Pershād and did excellently well. This ele­phant too was nearly letting the foot of his courage slip. By the might of fortune the driver of Rām Pershād was killed by an arrow, and that noted elephant—which had often been a subject of conver­sation in the sacred assemblies—became entered among the spoils. Up to midday the contest continued.

Many a one engaged with another,
Much blood was poured out on the battle-field,
Livers grew hot, cries resounded,
Necks were throttled by nooses.

Rām Dās, son of Jaimal, went to the sorry abode of annihilation from a stroke by the hand of Jagannāth. Rajah Rām Shāh with his three sons Sālbahān, Bhān Singh and Pertāb Singh fell, fighting bravely. During these blazing sparks of commotion and contest, and the heat of the fires of fortune, Kuar Mān Singh and the Rānā approached one another; and did valiant deeds. In the opinion of the superficial the foe was prevailing, when all at once the lightning of the Divine aid—which supports the eternal fortune—flashed out victory. One of the external causes of this was that during the tumult the vanguard arrived equipped for battle. A report circu­lated that the world's lord had come on his steed swift as the wind and had cast the shadow of his might on the battle-field. A cry went up from the combatants, and the enemy who were continually becoming more and more predominant, lost heart. The breeze of vic­tory began to blow upon the rose-bush of the hopes of the devoted from the quarter of celestial help, and the rose-bud of success of those loyal expenders of their lives bloomed forth. Vanity and conceit were changed into disgrace. There was a new testing of the fortune conjoined with eternity. The devotion of the sincere was increased, and sincerity was imparted to the simple. The auspicious morning-breeze of confession and belief blew for the sceptics; to the enemy came the thick darkness of the night of destruction. About 150 ghāzīs died on the field, and of the enemy more than 500 distinguished men were stained with the dust of annihilation. On account of the excessive heat and the fatigue of the battle the imperialists did not set their hearts on pursuing the enemy, and the Kuar proceeded next day to Goganda after offering thanksgivings. The wretch fled ¹⁷⁶ and hastened to the defiles of the hill-country. The imperial army encamped in that city, and a report of the battle mentioning the services of the heroes and the bravery of the enemy was sent to court along with splendid articles of booty, especially the elephant Rām Pershād, in company with Maulānā 'Abdu-l-Qādir Badayūnī, who had obtained leave from among the group of learned men (ahl-sa'ādat) for this expedition. On the day of Māh the 12th Tīr, Divine month, the news of victory reached the august hearing. He returned thanks to God, and raised the rank of the loyal and devoted. On the same day Saiyid 'Abdullah Khān* was sent to the eastern provinces by post-horses to convey to the officers the news of the approach of the world-conquering standards. He was both to convey the news of the glorious victory and also, if the soldiers of the province of Bihar had not marched to assist Khān Jahān, he was to insist upon their doing so.* At the time of sending him off H.M. said that a ray of inspira­tion had fallen on the portico of his heart which announced to him that, as he was taking to that country the news of this celestial victory, so would he in a similar manner bring to court the news of the conquest of Bengal.