When Mīrzā ‘Askarī with his evil intentions approached Mashtang he sent on his ṣadr Mīr Abū'l-ḥasan that he might go to his Majesty Jahānbānī, and that if the latter was meditating departure, he might by trick and stratagem detain him. The Mīr arrived just when his Majesty Jahānbānī was mounting his horse, and sought to turn him by alleging sundry messages from the Mīrzā. His Majesty, by God's guidance, did not listen to his vain words, but rapidly went off. M. ‘Askarī came up afterwards and sent Shāh Walad, Abū'l-khair and many others of his men to guard the camp and not let any one go out of it. He heard from the Ṣadr Mīr Abū'l-ḥusain the story of Jai Bahādur's warning and of his Majesty Jahānbānī's departure. Tardī Beg Khān and the other faithless servants came and paid their respects to the Mīrzā who made them all over to trusty men of his own.

A short-sighted man, who does not reflect on the evil day or on a bad end and who enters on the path of wicked designs and of shame­lessness, in reality strikes an axe into the foot of his own well-being, and prepares for himself misfortunes and heaven-sent adversities. These things are not hidden from the readers of the pages of the world's history! When Mīr Ghaznavī came and paid his respects to M. ‘Askarī, the latter said, “We came to do homage to the king, where­fore has his Excellency gone off by the desert?” Then he inquired where the Prince was, meaning his Majesty, the king of kings. Mīr Ghaznavī said he was in his quarters. The Mīrzā said “Good, let a camel-load of fruit be taken to him from the commissariat (rikāb­khāna); I am coming too.” At night he and one or two clerks examined* in his tent some of the things which had been brought from the royal stores (sarkār); they wrote them down and the state of affairs was exactly as Bairām Khān had conjectured and had represented. Next day at breakfast time (about 9 A. M.) he had his drums beaten and moved from his quarters to the royal encampment. He alighted at the door of his Majesty Jahānbānī's residence (daulatkhāna) and had all the men, one by one, small and great, arrested. He made over Tardī Beg Khān to Shāh Walad, and he put all the unfaithful servants in charge of his own men and took them off to Qandahār. Many of them he destroyed by hardships and torments, and from Tardī Beg Khān he took all his hoard so that he soon got the retribution of his deeds. But no, no! how could this be retribution for such crimes? if we called this typhoon of evils one revolution (girdī)* in the descending of retribution, it would still not be appropriate.*