One of the occurrences was that Junaid Kararānī, who had obtained the bliss of service, and received princely favours, fled, owing to a groundless apprehension, from Hindaun,* which had been assigned to him as his jāgīr, and went to Gujrāt. Those who are illfated and choose remoteness from the seat of dominion and fortune, think that they are going to better themselves, but in reality they increase their loss and cast themselves into the well of wretchedness. At the time when H.M., after arranging the affairs of the Panjab, was meditating a return, there arrived from Agra petitions of well-wishers and especially of Mun'im Khān to the effect that Ālī Qulī Khān, Bahādur Khān and Iskandar Khān, had again twisted their heads out of the line of obedience and stretched out their necks for rebellion. The misbehaviour of M. Ḥakīm had increased their frenzy, and in their folly and disloyalty they had recited the Khuba in the name of the Mirza! Those heedless, fortune-overturned ones had closed their eyes to the beholding of the glory of the Shāhinshāh, and for the sake of their own designs had cast the simple Mīrzā into the whirlpool of destruct­tion.

Kingship is a gift of God, and is not bestowed till many thousand grand requisites have been gathered together in an individual. Race and wealth and the assembling of a mob are not enough for this great position. It is clear to the wise that a few among the holy qualities (requisite) are, magnanimity, lofty benevolence, wide capacity, abundant endurance, exalted understanding, innate graciousness, natural courage, justice, rectitude, strenuous labour, proper conduct, profound thoughtfulness, laudable overlooking (of offences), and accep­tance of excuses. And with all those notes of perfection, of which a few out of many are mentioned in detail in the ancient books of ripe philosophers, so long as the subject of such encomiums has not wisdom sufficient to overpower improper desires and unbecoming anger, he cannot be fit for this lofty office. And on coming to exalted dignity if he do not inaugurate universal peace (toleration) and if he do not regard all conditions of humanity, and all sects of religion with the single eye of favour,—and not bemother some and be-stepmother others,—he will not become fit for the exalted dignity. Thanks be to God! The holy personality of the Shāhinshāh is a fount of perfect qualites, and a mine of holy principles. Volumes would not be suffi­cient to describe the glories of the Lord of the Universe. How then can an incidental reference be sufficient? Give all that thou hast, and purchase eyes, and behold the world-adorning qualities of our spiritual and temporal king so that thou mayest know what is king­ship, and what is the meaning of sovereignty!

In fine when the account of the disloyalty of this crew was reported to H.M., his equable disposition was affected and he made over to Khān* Bāqī Khān M. Mīrak Raẓavī who, at the time of the return of the royal cortège, had come to court in order to arrange about the fiefs of Ālī Qulī and Bahādur. H.M. resolved to proceed to Agra that he might punish the sedition-mongers. He rapidly arranged for the settlement of the Panjab, and alloted the parganas of that province to great officers, such as Mīr Muḥammad Khān Kalān and Qubu-d-dīn Khān and to their sons and brothers, and to the other devoted soldiers. The whole administration of the province he com­mitted to Mīr Muḥammad Khān, and on the day of Tīr, 13 Farwardīn, Divine Month, corresponding to Monday, 12 Ramẓān, 23 March 1567, he returned his standards towards the capital. He was encamped at Serai Daulat Khān when the elephants Gajgajan and Panjpāya, which were noted animals, died on one day. A number of superficialists were saddened by this. H.M. said, “We draw a good omen from the event, viz., that those two unlucky brothers (Ālī Qulī and Bahādur) will, in this campaign, hasten to the pit of annihilation.” Good God! What capacity, what intellect, and what insight!

When the standards of fortune reached Sahrind, what shall I say of the folly displayed by Moẓaffar Khān such as that all were astonished? The account of this affair is that H.M. the Shāhinshah always kept himself informed of the condition of the soldiers and peasantry, and showed a paternal interest in amending the ways of mankind. He guarded men against improper actions and used to make efforts to elevate their characters. At this time it came to the royal hearing that Moẓaffar Khān had developed a fancy for the smooth (i.e., beardless) face of one Qub Khān and had flung away the veins of judgment. H.M. from his native kindness sent for the latter and made him over to keepers lest Moẓaffar Khān should fall into great evil from this snare. That besotted one assumed the garb of a faqir and went off into the wilds. He did not recognise the extent of the royal kindness and thoughtfulness. H.M. the Shāhinshāh who holds with perfect control the balance of discernment and appreciation took no notice of all this ignorance and indiscrimination but treated him with princely graciousness and sent the servant (Qub) to him. He also guided him by weighty admonitions. He indulged in hunting during the whole of this march, and conferred joy upon mankind.

While he was encamped at Thānesar, a dispute arose among the Sanyāsīs which ended in bloodshed. The details of this are as follows. Near that town there is a tank which might be called a miniature sea. Formerly there was a wide plain there known as Kūrkhet which the ascetics of India have reverenced from ancient times. Hindus from various parts of India visit it at stated times and distribute alms, and there is a great concourse. In this year before H.M.'s arrival, the crowd had gathered. There are two parties among the Sanyāsīs: one is called Kur,* and the other Pūrī. A quarrel arose among these two about the place of sitting. The asceticism of most of these men arises from the world's having turned its back on them, and not from their having become cold­hearted to the world. Consequently they are continually distressed and are overcome of lust and wrath, and covetousness. The cause of the quarrel was that the Pūrī sect had a fixed place on the bank of the tank where they sate and spread the net of begging. The pilgrims from the various parts of India who came there to bathe in the tank used to give them alms. On that day the Kur faction had come there in a tyrannical way and taken the place of the Pūrīs, and the latter were unable to maintain their position against them.

Their leader Kīsū Pūrī came to Umballa and did homage, and made a claim for justice, saying that the Kurs had fraudulently come and taken their place. He added that though they had not the strength to encounter them, yet they would, trusting in God, engage in fight with them, and would either shed their own blood or take the place from them. The Kurs represented that the place belonged to them by inheritance, though the Pūrīs had settled there for some time. Now they would sit there, and the site would remain theirs as long as there was life in their bodies. When the sublime cortège came to Thanessar, and H.M. went to the spot and flung out the jewels of advice and counsel to those vain spirits, it was like casting pearls on the ground, and their absurdity and error only increased. Their desperation and disposition to kill themselves augmented and they entreated with fervent supplications that there might be a fight and a slaughter. As both parties were disordered in their minds and desires and had entered on the pathlessness of misery, they obtained permission to have a contest, so that in this way they should obtain the punishment of their wild deeds and so learn a lesson. It chanced that on that day a great number of each party had assembled. The two sides drew up in line, and first one man on each side advanced in a braggart fashion, and engaged with swords. Afterwards bows and arrows were used. After that the Pūrīs attacked the Kurs with stones. As the Pūrīs were few in number, H.M. signified to some men who understood fighting with stones, such as the Petam­cahā, * of Turān, and the Cīrūs of India, to assist the Pūrīs. They joined the Pūrīs in their attack on the Kurs and so exerted them­selves that the Kurs could not withstand them and fled. The Pūrīs pursued them and sent a number of the wretches to annihilation. They came up with their Pīr and head, who was called Anand Kur, and slew the miserable creature. The rest scattered. The holy heart, which is the colourist of destiny's worship, was highly delighted with this sport. Next day he marched from Thānessar.