On Thursday, Muḥarram 3rd, 1015, in Mīrzā Kāmrān’s garden, they brought K͟husrau before me with his hands tied and chains on his legs from the left side[137] after the manner and custom of Chingīz K͟hān. They made Ḥusain Beg stand on his right hand and ʿAbdu-r-Raḥīm on his left. K͟husrau stood weeping and trembling between them. Ḥusain Beg, with the idea that it might profit him, began to speak wildly. When his purport became apparent to me I did not allow him to continue talking, but handed over K͟husrau in chains, and ordered these two villains to be put in the skins of an ox and an ass, and that they should be mounted on asses with their faces to the tail[138] and thus taken round the city. As the ox-hide dried more quickly than that of the ass, Ḥusain Beg remained alive for four watches and died from suffocation. ʿAbdu-r-Raḥīm, who was in the ass’s skin and to whom they gave some refreshment from outside, remained alive.
From Monday, the last day of Ẕī-l-ḥijja, until the 9th of Muḥarram of the aforesaid year, I remained in Mīrzā Kāmrān’s garden because the time was unpropitious.[139] I bestowed Bhairawal,[140] where the battle had taken place, on S͟haik͟h Farīd, and rewarded him with the high title of Murtaẓā K͟hān. For the sake of good government I ordered posts to be set up on both sides of the road from the garden to the city, and ordered them to hang up and impale the seditious Aimāqs and others who had taken part in the rebellion. Thus each one of them received an extraordinary punishment. I gave headship to those landholders who had shown loyalty, and to every one of the Chaudharīs between the Jhelam and the Chenāb I gave lands for their support.
Of Ḥusain Beg’s property there were obtained from the house of Mīr Muḥammad Bāqī nearly seven lakhs of rupees. This was exclusive of what he had made over to other places and of what he had with him. After this, whenever his name is mentioned, the words[141] gāwān u k͟harān (bullocks and asses) will be used. When he came to this Court in company with Mīrzā S͟hāhruk͟h he had one horse. By degrees his affairs flourished so that he became possessed of treasure both visible and buried, and projects of this kind entered his mind.
While K͟husrau’s affair was still in the will of God, as there was no actual governor between Afghanistan and Agra, which is a source of sedition and mischief, and, fearing that K͟husrau’s affair might be prolonged, I ordered my son Parwīz to leave some of the sardars to look after the Rānā and to come to Agra with Āṣaf K͟hān and a body of those nearly connected with him in the service. He was to consider the protection and management of that region his special charge. But by the blessed favour of Allah, K͟husrau’s affair was settled before Parwīz arrived in Agra; I accordingly ordered my aforesaid son to come and wait on me.
On Wednesday, Muḥarram 8th, I auspiciously entered the fort of Lahore. A number of loyalists represented to me that my return to Agra would be for the good of the State at this time when much was going amiss in Gujarat, in the Deccan, and in Bengal. This counsel did not meet with my approval, for the reports of S͟hāh Beg K͟hān, the governor of Qandahar, showed that the officers of the Persian border were meditating an attack on that fortress. They had been moved thereto by the machinations of the residuum of the Mirzas of Qandahar’s army, which was always shaking the chain of contention. The Persian officers had written letters to these malcontents, and there was likelihood of a disturbance. It occurred to me that the death of His Majesty Akbar and the unreasonable outbreak of K͟husrau might put an edge on their design, and that they might attack Qandahar. What had occurred to my mind became a realized fact. The governor of Farāh, the Malik of Sīstan, and the jagirdars of that neighbourhood, with the assistance of Ḥusain K͟hān, the governor of Herat, invaded Qandahar. Praise is due to the manliness and courage of S͟hāh Beg K͟hān, who planted his foot firmly like a man, and strengthened the fort, and seated himself on the top of the third(?) citadel of the aforesaid fort in such a manner that outsiders could see his entertainments. During the siege he girded not his loins, but with bare head and feet arranged parties of pleasure; yet no day passed that he did not send a force from the fort to meet the foe and did not make manly efforts. This went on as long as he was in the fort. The Qizilbās͟h army had invested on three sides. When news of this reached Lahore it was clearly advisable to remain in that neighbourhood. A large force was immediately appointed under the leadership of Mīrzā G͟hāzī, who was accompanied by a number of men of rank and servants of the Court, such as Qarā Beg and Tuk͟hta Beg, who had been promoted with the titles of Qarā K͟hān and Sardār K͟hān. I appointed Mīrzā G͟hāzī to a mansab of 5,000 personal, and horsemen, and bestowed drums on him. Mīrzā G͟hāzi was the son of Mīrzā Jānī Tark͟hān, king of Thathah (Sind), and by the efforts of ʿAbdu-r-Raḥīm K͟hānk͟hānān that country had been conquered in the reign of the late king. The country of Thathah was included in his jagir, and he held the rank with personality and horsemen of 5,000. After his death his son Mīrzā G͟hāzi was raised to his rank and service. Their ancestors were among the amirs of Sult̤ān Ḥusain Mīrzā Bāy-qarā, the ruler of Khurasan, and they were originally descended from the amirs of Tīmūr (Ṣāḥib-qirānī). K͟hwāja ʿĀqil was appointed bakhshi of this army; 43,000 rupees were given to Qarā K͟hān for road expenses, and 15,000 to Naqdī Beg and Qilīj Beg, who were to accompany Mīrzā G͟hāzī. I determined to stay at Lahore in order to settle this matter and with the intention of a tour to Kabul. About this time the rank of Ḥakīm Fatḥu-llah was fixed, original and increased, at 1,000 personality and 300 horse. As S͟haik͟h Ḥusain Jāmī had had dreams about me which had come true, I gave him twenty lakhs of dams, equivalent to 30,000 or 40,000 rupees, for the expenses of himself and his monastery and the dervishes who were with him. On the 22nd I promoted ʿAbdu-llah K͟hān to the rank of 2,500 personal and 500 horse, original and increased. I ordered to be given to the ahadis two lakhs of rupees to be paid in advance and deducted by degrees from their monthly pay. I bestowed 6,000 rupees on Qāsim Beg K͟hān, the son-in-law of S͟hāh Beg K͟hān, and 3,000 rupees on Sayyid Bahādur K͟hān.
In Gobindwāl, which is on the river Bīyāh (Beas), there was a Hindu named Arjun,[142] in the garments of sainthood and sanctity, so much so that he had captured many of the simple-hearted of the Hindus, and even of the ignorant and foolish followers of Islam, by his ways and manners, and they had loudly sounded the drum of his holiness. They called him Gūrū, and from all sides stupid people crowded to worship and manifest complete faith in him. For three or four generations (of spiritual successors) they had kept this shop warm. Many times it occurred to me to put a stop to this vain affair or to bring him into the assembly of the people of Islam.
At last when K͟husrau passed along this road this insignificant fellow proposed to wait upon him. K͟husrau happened to halt at the place where he was, and he came out and did homage to him. He behaved to K͟husrau in certain special ways, and made on his forehead a finger-mark in saffron, which the Indians (Hinduwān) call qas͟hqa,[143] and is considered propitious. When this came to my ears and I clearly understood his folly, I ordered them to produce him and handed over his houses, dwelling-places, and children to Murtaẓā K͟hān, and having confiscated his property commanded that he should be put to death.
There were two men named Rājū and Ambā, who, under the shadow of the protection of the eunuch Daulat K͟hān, made their livelihood by oppression and tyranny, and had done many acts of oppression in the few days that K͟husrau was before Lahore. I ordered Rājū to the gallows and a fine to be taken from Ambā, who was reputed to be wealthy. In short, 15,000 rupees were collected from him, which sum I ordered them to expend on bulg͟hur-k͟hānas (refectories) and in charity.
Saʿdu-llah K͟hān, son of Saʿd K͟hān, was promoted to the rank of 2,000 personal and 1,000 horse.
In his great desire to wait upon me, Parwīz traversed long distances in a short time, in the rainy season and incessant rain, and on Thursday, the 29th, when two watches and three ghaṛī of day had passed, obtained the blessing of seeing me. With exceeding kindness and affection, I took him into the embrace of favour and kissed his forehead.