On the day of Mārisfand 29 Ābān, Divine month, reports came 160 from Bengal to the effect that Mun'im Khān had died on the day of Khūr 15 Ābān, Divine month (23 October 1575),* and that Dāūd had wickedly broken his oath and taken to rebellion, and that the officers from want of wisdom and envy had not stood their ground, but had abandoned that fine country without a battle. They were now, it was said, at the parting of the ways, and in confusion in the desert of bewilderment. They neither thought of staying where they were, nor had the courage to proceed to the holy threshold.

The brief account of this instructive occurrence is that when Mun'im Khān Khān-Khānān had made peace he hastened to Ghorā­ghāt, and quelled the disturbance there. From there he returned, and made habitable the city of Gaur which formerly was the capital. This he did both that the army might be near Ghorāghāt, which was a fountain of sedition, and might entirely put down commotion there, and also that he might restore this delightful place, which had a noble fort, and magnificent buildings. He did not notice that the atmosphere of the place had acquired poisonous* qualities in consequence of the vicissitudes of time and of the decay of the buildings, especially at the time of the end of the rains, when there is a change of climate (ābgardish) in most of the districts of Bengal. Though those acquainted with the character of the country stated the facts, their remarks were not listened to. He adopted the ordinary kind of resignation and so kept a world in the whirl­pool of annihilation. The resignation which is practised by the elect of the palace of inquiry consists in observing the dictates of delibera­tion, and the glory of wisdom—which are the sentinels of the mate­rial world—and then leaving the result of their skill to the incom­parable Deity, and not to reason and outward causes. On this account* Ashraf Khān, Ḥaidar Khān, M'ūīnu-d-dīn Aḥmad Khān Farankhūdī, Lāl Khān, Ḥājī Khān Sīstānī, Hāshim Khān, Muḥsin Khān, Ḥājī Yūsuf Khān, Qandūz Khān, Mīrzā Qulī Khān, Abu-l-hasan, Shāh āhir, Shāh Khalīl, and many other officers, each of whom was a proper soldier and a world-conqueror, fell asleep on the bed of annihilation; and the thought of death took hold of everyone. Though in that year there was a strong wind of destruction in all the eastern provinces, which shook the pillars of life, in that city it amounted to a typhoon.

As the Khān-Khānān had acted contrary to the opinion of many, he stuck to what he had said and did not take warning. But when the mortality exceeded calculation, and he perceived the wretched state of affairs, he applied himself to remedy matters. At this time the news came that Junaid was beginning to raise a disturbance in Bihār, so that a motive of coming away from that valley of annihila­tion presented itself. He left that city of calamities with the inten­tion of crossing over to Bihār. It was a still more extraordinary thing that he did not suffer in that typhoon of plague which was fraught with evil to the generality, but as soon as he came to Tānda he died after a little illness.* On account of this there was great uneasiness in the army. Although the officers appointed Shāham Khān as commander, and the eunuch I'timād Khān, who was dis­tinguished 161 for sense and judgment, put upon his shoulder the scarf of dexterity, yet on account of the want of harmony among the leaders, and the imaginations of the generality, and the small capacity of most of the advisers, and the flames of the dissentients, there was no unity in the deliberations. Dāūd's evil spirit was aroused by hearing of these quarrels, and he snatched the veil of honour from his face and broke his engagements. He besieged Nar Bahādur in the town of Bhadrak, and after inducing him by promises to sur­render, he put him to death. Murād Khān let the foot of his courage slip from the city of Jalesar (Jellasor) and came to Tānda without fighting a battle. At this time of confusion 'Īsā Zamīndār fell upon Shāh Bardī, who had charge of the boats and the artillery of the province. Though he put forth the foot of courage and raised the standard of victory, yet out of excessive apprehension he left that country and joined the officers with the artillery and the flotilla. The chiefs of the victorious army on account of their being disgusted with the country, and the want of right thinking, dropped from their hands the thread of work. They crossed the Ganges and came towards Gaur. The whole soul of those paltry-minded men was engaged in carrying their acquisitions out of that country (Bengal), while outwardly they said, “When we have put the river between us and the enemy, we shall give our minds to fighting, and then the Qāqshāls from Ghorāghāt will join us.” When they had crossed the river, Qutlaq Qadam produced a lying* letter (muzauwir nāma) and spread unpleasing reports about the world's lord. Those friends of pelf, foes of fame (āzdostān, nāmūs dushman) used this false statement as their credentials and went off towards Bihār by way of Purniya and Tirhut. They gave up such a fine country without regarding it. Still stranger! Adam Tājband, who at this time had brought firmāns from H.M. to the Khān-Khānān and the Bengal officers, from wickedness and the instigation of evil men appropriated to himself the elephants and other property of Mun'im Khān. He opened a thousand doors of plundering and gave out that he was by orders of the Shāhinshāh taking measures for the preservation of the goods. In reality he was sunk in cupidity and was enriching his house for his own harm and by his own efforts arranging for himself the materials of eternal ruin.*

When these occurrences came to the royal hearing he thought that he might entrust Bengal to M. Sulaimān, so that he might in that fine country amend his misfortunes, and accumulate happi­ness of life. Should he, under those circumstances, wish for the headship (sirdārī) of Badakhshān, and if the being in that Highland country had taken possession of his mind, that desire would be easily gratified. The high wind of M. Sulaimān's passion for revenging himself on M. Shāhrukh, and of his overweening affection for the stony land of his birth, extinguished the lamp of plan and deliberation. The notes of joy did not appear on his forehead when 162 he heard of this great boon. The world's lord pardoned the simple­ton and gave him the glad tidings of the gratification of his petty wishes. But inasmuch as it is inscribed on the portico of world-rule that urgent enterprises should be preferred to ordinary ones, and that the principles of sovereignty must not be abandoned, H.M. directed Khān Jahān, who was prepared with a victorious army to pro­ceed to the conquest of Badakhshān, to march to Bengal and to conquer and clear that country. He imparted to him instructions which were calculated to soothe mankind and to be well pleasing to God. On the night of Isfandarmaẕ 5 Āẕar,* Divine month, about 15 November, 1575, he was dismissed to that country after his dig­nity had been increased by great favours. Rajah Todar Mal, who was an able and experienced man, was appointed to accompany him, and an order was given that all the Bengal officers and land-holders should regard Khān Jahān as the executor of the orders of the Caliphate and should consider his will and pleasure as those of the sovereign, and should properly exert themselves for the conquest and civilisation of the country. The government of the Panjab was taken from him and given to Shāh Qulī Khān Maḥram who was renowned among the brave and right-thinking.

Khān Jahān addressed himself to service according to the rules of the loyal and fortunate. The Bengal officers had reached the neighbourhood of Bhagalpur when the victorious army arrived there. The bewilderment of those self-interested men increased. They were not inclined to turn back and co-operate (with Khān Jahān) and they could not venture to proceed to court. Most of them threw off the veil of shame, and eloquently discoursed upon the refractoriness of the people, the pestilential atmosphere of the country, and the large mortality, and objected to go back. Some from evil disposition and strife-mongering brought forward the affair of religion,* and began to chatter foolishly about the headship of Khān Jahān. By the halo of the Shāhinshāh's majesty, the politic conduct of Rajah Todar Mal, and the wide capacity and toleration of Khān Jahān, the seal of silence was impressed on the lips of every one, and they elected to accompany him. Ism'aīl Qulī Khān took his place in the army with a band of active and courageous men, and by the Divine aid, and their skill and loyality, Garhī, which is the gate of Bengal, was recovered with little difficulty. Ayāz Khāṣa Khail, who had charge of that place, fell alive into their hands and was put to death. Dāūd in his pride never imagined that the imperial army would come so soon. On hearing the reverberation of its approach he suddenly proceeded to take defensive measures. By alertness and dexterity Khān Jahān chose for his camp Āk Maḥal* which is fortified on one side by the river, while on the other side access is impeded by lofty mountains, while in front the tracks were effaced by a large marsh. Apart from its being a strong refuge, Āk Maḥal is in the forefront of Bengal. Accordingly the occupants of this strong position were saved from the effects of accidents, and the inhabitants of the country remained 163 in security as soon as the armies of fortune had come there. Khān Jahān drew up in battle-array, but owing to the difficulties of the country and the time there was no engagement. The gallant warriors came out on every side and displayed devotion, and there was abundant testing of men's mettle.

One of the occurrences was that Mīr Muḥammad Khān Khān Kilān died in Pattan Gujarat on the day of Farwardīn 19 Dai, Divine month (December, 1575). The appreciative sovereign begged* forgiveness of his sins and assuaged the grief of those he had left behind by princely favours.

Among the occurrences was that M. Sulaimān obtained leave to travel to Ḥijāz. From the time that the Mīrzā obtained the bliss of doing homage, he was continually encompassed by the favours of the Shāhinshāh, and was distinguished by great honours in the holy assemblies. As his whole soul was intent upon chastising M. Shāhrukh, and upon obtaining the government of the mountains of Badakhshān, the knot on his heart was not loosed. When Khān Jahān went off to the province of Bengal, and there became a little delay in the fulfilment of his wishes, he from his ill-fortune and haste did not understand the real state of affairs and applied for leave to go to the Ḥijāz. He thought that perhaps by this route he might reach that country (Badakhshān), and obtain his ends by feline tricks. H.M. acceded to his wishes and bade him adieu, and sent Qulīj Khān and Rūpsī to accompany him and to wait upon him, and to see him through the difficult parts up to the Gujarat ports. Subsistence for several years and a well-found ship were bestowed on him. The above-mentioned officers conveyed him peacefully and with comfort to the port of Surat and sent him off to the Ḥijāz.