After these occurrences Shēr Khān came to Dihlī, but did not advance further. He saw that what had happened was due to his good fortune, and was apprehensive lest if he went on further, his affairs would retrograde. He was extremely frightened about the combination which he heard was making progress in Lāhor. Mean­while the seditious ṣadr (ṣadr-i-pur-ghadar) who added vile malice to natural baseness, arrived. Shēr Khān whose centre was pivoted in craft, warmly embraced him, and was a thousand times emboldened* by the good news of disunion. He gave him an answer in accordance with the Mīrzā's requests. That wretch (the ṣadr) instigated him to make a hostile advance, and held out prospects of desertion. Shēr Khān sent a crafty fellow along with him to ascertain the real state of affairs and then return. M. Kāmrān received Shēr Khān's ambassador in the garden at Lāhor, and held a feast on that day. He also by entreaties induced his Majesty Jahānbānī to come there. That crude, short-sighted Mīrzā again sent the same wretch (his ṣadr) to Shēr Khān. On this occasion the betrayer of his salt came to the bank of the Sulānpūr river, and brought forward disloyal proposals and encouraged Shēr Khān to cross the river. Thereupon Muaffar Turkmān, who was stationed on outpost duty near the Sul­ānpūr river, came and reported to his Majesty that the enemy had crossed the river (the Bīās) and killed his brother's son Junaid Bēg, who from his qualities of mind and body was a persona grata at Court.

In the end of Jumāda-l-ākhir his Majesty Jahānbānī and the Mīrzās crossed the Lāhor river (the Rāvī), which was fordable, and marched stage by stage to the Cīnāb. As his Majesty Jahānbānī was resolved to attempt Kashmīr, he sent a body of troops in advance with M. Ḥaidar to that province. For, when M. Kāmrān made a rapid march to Qandahār to contend with Sām Mīrzā, he left M. Ḥaidar in charge of Lāhor. Khwāja Ḥājī, ‘Abdu-l-mākrī,* Zangī Cak, and many of the nobles were opposed to the ruler of Kashmīr and came to Lāhor in order that by their intimacy with M. Ḥaidar they might obtain an army from M. Kāmrān and so get possession of Kashmīr. Though M. Ḥaidar exerted himself, their wish was not fulfilled. When M. Hindāl raised a disturbance by having the khuba read in his own name, and M. Kāmrān marched from Lāhor to Agra, M. Ḥaidar by great exertions contrived to raise an army and to despatch it from the capital* under the charge of Bābā Jūjak* who was one of Kāmrān's superior officers. His design was that this force should proceed to Kashmīr under the guidance of the Kashmīrī nobles aforesaid, and take possession thereof. Bābā Jūjak was neg­ligent in setting out and meanwhile the disaster of Causa ferry, which was a blow to eternal dominion, came to be known. He gave up the expedition, and the Kashmīrī nobles tarried in Naushahr,* Rajaurī and the hollows of the hills in the expectation of some event. But they were continually writing letters to M. Ḥaidar full of the advantages of conquering Kashmīr, and the Mīrzā used to bring these to his Majesty Jahānbānī's notice. His holy heart grew daily more and more eager to visit the charming country of Kashmīr, and mean­while he gave permission to the Mīrzā to proceed in the first place to Naushahr with a body of troops. If the Kashmīrī nobles, who were always urging the expedition, should come forward, Sikandar Tūpeī, who was a fief-holder in that neighbourhood, was to join him with his troops. When he got to the passes, Amīr Khwāja Kalān, who was one of the high officers of his Majesty Gītī-sitānī Firdaus-ma­kānī, and of whom some account has already been given, was to come and help. As soon as the news of Khwāja Kalān Bēg's arrival should reach his Majesty Jahānbānī he would proceed in person towards that province. His Majesty was on the bank (the right or west bank) of the Cīnāb when M. Kāmrān and ‘Askarī Mīrzā went off to Kābul with Khwāja ‘Abdu-l-ḥaqq and Khwāja Khāwand Maḥmūd. Muḥammad Sulān Mīrzā, Ulugh Bēg Mīrzā and Shāh Mīrzā on hear­ing, in the territory of Multān, about the separation, joined M. Kāmrān on the bank of the Indus. In the beginning of Rajab, 947, M. Hindāl, Yādgār Nāṣir Mīrzā and Qāsim Ḥusain Sulān succeeded by importunity in taking his Majesty Jahānbānī off to Sind, though his intention had been to march to Kashmīr. Khwāja Kalān Bēg, who had promised to accompany his Majesty Jahānbānī Jannat-āshiyānī, went off from Siyālkūt and joined M. Kāmrān. Sikandar Tūpcī withdrew to the Sārang hills. In the same Rajab, after his Majesty Jahānbānī had gone towards Sind at the Mīrzā's instigation they, after going some stages, left him out of thoughtlessness and the suggestions of Bēg Mīrak, who had abandoned his service and joined them. Meanwhile Qāẓī ‘Abḍu-l-lāh arrived with some Afghāns. M. Hindāl's scouts seized them and brought them before him. The ill-fated Afghāns were put to death, but the wretch ‘Abdu-l-lāh having still some breaths of his life remaining, escaped punishment at the intercession of Mīr Bābā* Dost. For twenty days the Mīrzās wandered in the desert of astonish­ment. They had no idea what to do or where to go. They were severed from fortune and auspiciousness, and having left dominion's fellowship, they had lost their object. As they had not followed the path of purpose, they were astonished and confounded. His Majesty Jahānbānī had gone by way of the desert towards Bhakkar, and was wending his way according to guess and conjecture. They found no water, and there was no grain, but went on under the guidance of endurance and with the rations (zād) of reliance upon God. At length one day they heard the sound of a kettle-drum. On inquiry, it was found that M. Hindāl and Yādgār Nāṣir Mīrzā were three kōs away and were pacing the valley of search. His Majesty Jahānbānī sent Mīr Abū'l-baqā, who had left the society of M. Kāmrān, and become a companion of the sublime army, to the Mīrzās to give them information about the camping ground, and to speak wise words and advise them to come and kiss the sublime threshold. The Mīr in accordance with these instructions counselled the Mīrzās and acted as their guide to the blessing of service. They proceeded in harmony towards Bhakkar. Khawāṣṣ Khān and a large army of Afghāns was coming up in the rear, but though the imperial army was very small, the former had not the courage to give battle. In the end of Sha‘bān (last days of 1540) when the camp reached Ūc* the Amīr Sayyid Muḥammad Bāqir Ḥusainī, who was the frontispiece of Sayyids and of the ‘Ulamā of the age, expired and was buried there. His Majesty grieved much for his death, but as this evil earth is a scene of departure and dismissal (guẕashtanī u guẕāshtanī), he displayed that resignation to the Divine command which is the ornament of those whose regard is fixed on the station of submission (maqām-i-taslīm). When they had encamped near the residence of Bakhshūī Langā one of the landholders and grandees of that part, an order of grace and a mandate of favour was sent together with a glorious khil‘at by Bēg Muḥammad Bakāwal, and Kacak Bēg, and hopes were held out that he should receive the title of Khān Jahān, a flag and a kettle-drum, and he was invited to do loyal service and to send corn to the camp. He came forth to meet the envoys, saluted them, and behaved with respect. Though he had not the good fortune to come and kiss the threshold, yet with regard to what was ordered, he showed obedience and alacrity, and also sent a proper present. Likewise he arranged for traders to bring articles for sale at the royal camp, and he provided many boats for crossing the river on the way to Bhakkar. Yādgār Nāṣir Mīrzā went on with the advance guard, and on 28th Ramaẓān (26th January, 1541), the army reached the neighbourhood of Bhakkar. Two days before this Qāẓī Ghiyāu-d-dīn of Jām, who was connected with the illustrious family,* and was adorned with gifts and graces, was raised to the office of ṣadr.