[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [State papers](https://indike.org/pramana/in.darkages.admin) › [Āʾīn-i Akbarī](https://indike.org/pramana/in.darkages.admin.ain-i-akbari) › [The Ain i Akbari (Blochmann, Jarrett)](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett) › 6.2 # The Institutes of Akbar 6.2 The Áín i Akbari (Blochmann, Jarrett) 6.2 - **Language:** English ### [6.2.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.1) It is therefore obligatory for a king to put each of these in its proper place, and by uniting personal ability with a due respect for others, to cause the world to flourish. And as the grand political body maintains its equilibrium by the above four ranks of men, so does royalty receive its final tint from a similar fourfold division. 1. The nobles of the state, who in reliance on their position lead everything to a happy issue. Illuminating the battle-field with the halo of devotedness, they make no account of their lives. These fortunate courtiers resemble fire, being ardent in devotion, and consuming in dealing with foes. At the head of this class is the Vakíl, who from his having attained by his wisdom the four degrees of perfection, is the emperor’s lieutenant in all matters connected with the realm and the household. He graces the Council by his wisdom, and settles with penetration the great affairs of the realm. Promotion and degradation, appointment and dismissal, depend on his insight. ### [6.2.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.2) It requires therefore an experienced man, who possesses wisdom, nobility of mind, affability, firmness, magnanimity, a man able to be at peace with any one, who is frank, single-minded towards relations and strangers, impartial to friends and enemies, who weighs his words, is skilful in business, well-bred, esteemed, known to be trustworthy, sharp and farsighted, acquainted with the ceremonies of the court, cognizant of the State secrets, prompt in transacting business, unaffected by the multiplicity of his duties. He should consider it his duty to promote the wishes of others, and base his actions on a due regard to the different ranks of men, treating even his inferiors with respect, from the desire of attaching to himself the hearts of all. He takes care not to commit improprieties in conversation, and guards himself from bad actions. Although the financial offices are not under his immediate superintendence, yet he receives the returns from the heads of all financial offices, and merely keeps abstracts of their returns. The Mir-mál, the Keeper of the seal, the Mir-bakhshi, the Bárbégi, the Qurbégi, the Mir-tózak, the Mir-bahri, the Mir-barr, the Mir-Manzil, the Khwánsálár, the Munshi, the Qush-bégi, the Akhtah-bégi, belong to this class. Every one of them ought to be sufficiently acquainted with the work of the others. ### [6.2.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.3) 2. The assistants of victory, the collectors and those entrusted with income and expenditure, who in the administration resemble wind, at times a heart-rejoicing breeze, at other times a hot, pestilential blast. The head of this division is the Vizier, also called Díwán. He is the lieutenant of the Emperor in financial matters, superintends the imperial treasuries, and checks all accounts. He is the banker of the cash of the revenue, the cultivator of the wilderness of the world. He must be a member of the Divine Faith, a skilful arithmetician, free from avarice, circumspect, warm-hearted, abstinent, active in business, pleasing in his style, clear in his writings, truthful, a man of integrity, condescending, zealous in his work. He is in reality a book-keeper. He explains all matters which appear too intricate for the Mustaufi; and whatever is beyond his own ability he refers to the Vakil. The Mustaufi, the Sáhib-i Taujíh, the Awárjah Nawís, the Mír-Sámán, the Názir i Buyútát, the Díwán i Buyútát, the Mushrif of the Treasury, the Wáqi’ah Nawis, the ’Amil of the domains, are under his orders, and act by the force of his wisdom. ### [6.2.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.4) Some princes consider the office of the Vizier as a part of that of the Vakil, and are anxious to find in their realm a man who possesses the excellent qualities of these two pillars of the edifice of the State. But as they are not always able to find a person qualified for the office of a Vakil, they make choice of a man who has some of his qualities, and appoint him as Mushrif i Diwán, which office is higher in rank than that of the Diwán, but lower than that of the Vakil. 3. The companions of the king, who are the ornaments of the court by the light of their wisdom, the ray of their sharpsightedness, their knowledge of the times, their intimate acquaintance with human nature, their frankness and polite address. Through the excellence of their religious faith and good will, thousands open in the market place of the world the stores of virtue. Wisely fettering ambition on the battle-field of the world, they extinguish the sparks of wrath by the rain of their wisdom; whence they resemble water in the affairs of the body political. When they are of a mild temperament, they remove the dust of affliction from the hearts of men, and bestow freshness upon the meadow of the nation; but if they depart from moderation, they inundate the world with a deluge of calamity, so that numbers are driven by the flood of misfortunes into the current of utter extinction. ### [6.2.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.5) At the head of this class stands the philosopher, who with the assistance of his wisdom and example purifies the morals of the nation, and girds himself with the noble aim of putting the welfare of mankind upon a sound basis. The Sadr, the Mir-’Adl, the Qazi, the physician, the astronomer, the poet, the soothsayer, belong to this class. 4. The servants who at court perform the duties about the king. They occupy in the system of the State the position of earth. As such, they lie on the high road of submission, and in dust before the majesty of the king. If free from chaff and dross, they are like an elixir for the body; otherwise they are dust and dirt upon the face of success. The table servant, the armour bearer, the servants in charge of the sharbat and the water, the servant in charge of the mattresses and the wardrobe, belong to this class. If the king be waited on by servants to whom good fortune has given excellent qualities, there arises sometimes a harmony, which is like a nosegay from the flower-bed of auspiciousness. Just as the welfare of the whole world depends upon the successful working of the above mentioned four classes, as settled by kings, so does the body politic depend upon the proper formation of the latter four divisions. ### [6.2.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.6) The sages of antiquity mention the following four persons as the chief supports of the State—1. An upright collector; who protects the husbandman, watches over the subjects, develops the country, and improves the revenues. 2. A conscientious commander of the army, active and strict. 3. A chief justice, free from avarice and selfishness, who sits on the eminence of circumspection and insight, and obtains his ends by putting various questions, without exclusively relying on witnesses and oaths. 4. An intelligencer, who transmits the events of the time without addition or diminution, always keeping to the thread of truth and penetration. It is moreover incumbent on a just king to make himself acquainted with the characters of the following five kinds of men of whom the world is composed, and act accordingly. 1. The most commendable person is the sagacious man who prudently does that which is proper and absolutely necessary. The fountain of his virtues does not only run along his channel, but renders verdant the fields of other men. Such a one is the fittest person for a king to consult in State affairs. After him comes, secondly, the man of good intentions. The river of his virtues does not flow over its bed, and does not therefore become an irrigating source for others. Although it may be proper to shew him kindness and respect, yet he does not merit so high a degree of confidence. ### [6.2.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.7) Inferior to him is, thirdly, the simple man, who does not wear the badge of excellence upon the sleeve of his action, yet keeps the hem of his garment free from the dust of wicked deeds. He does not deserve any distinction; but ought to be allowed to live at his ease. Worse than he is, fourthly, the inconsiderate man, who fills his house with furniture for his own mischief, without, however, doing harm to others. Him the king should keep in the hot place of disappointment, and bring him into the road of virtue by good advice and severe reprehension. The last of all is the vicious man, whose black deeds alarm others and throw, on account of their viciousness, a whole world into grief. If the remedies employed in the case of men of the preceding class, do not amend him, the king should consider him as a leper, and confine him separate from mankind; and provided this harsh treatment does not awaken him from his sleep of error, he should feel the torture of grief, and be banished from his dwelling; and if this remedy produce no effect either, he should be driven out of the kingdom, to wander in the wilderness of disappointment; and if even this should not improve his vicious nature, he should be deprived of the instruments of his wickedness, and lose his sight, or his hand, or his foot. But the king ought not to go so far as to cut the thread of his existence; for enquiring sages consider the human form as an edifice made by God, and do not permit its destruction. ### [6.2.8](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.8) It is therefore necessary for just kings, to make themselves first acquainted with the rank and character of men, by the light of insight and penetration, and then to regulate business accordingly. And hence it is that the sages of ancient times have said that princes who wear the jewel of wisdom, do not appoint every low man to their service; that they do not consider every one who has been appointed, to be deserving of daily admittance; that those who are thus favoured, are not therefore deemed worthy to sit with them on the carpet of intercourse; that those who are worthy of this station, are not necessarily admitted to the pavilion of familiar address; that those who have this privilege, are not therefore allowed to sit in the august assembly; that those upon whom this ray of good fortune falls, are not therefore let into their secrets; and that those who enjoy the happiness of this station, are not therefore fit for admission into the Cabinet Council. ### [6.2.9](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.9) Praise be to God, the Giver of every good gift! The exalted monarch of our time is so endowed with these laudable dispositions, that it is no exaggeration to call him their exordium. From the light of his wisdom, he discerns the worth of men, and kindles the lamp of their energy; whilst ever clear to himself, and without an effort, he adorns his wisdom with the beauty of practice. Who can measure, by the rules of speech, his power as a spiritual leader, and his works in the wide field of holiness; and even if it were possible to give a description of it, who would be able to hear and comprehend it? The best thing I can do is to abstain from such an attempt, and to confine myself to the description, of such of his wonderful doings as illustrate the worldly side of his nature, and his greatness as a king. I shall speak— First, of his regulations concerning the household; secondly, of the regulations concerning the army; thirdly, of the regulations concerning the empire, as these three contain the whole duty of a king. In doing so, I shall leave practical enquirers a present, which may seem difficult to understand, but which is easy; or rather, which may seem easy, but is in reality difficult. ### [6.2.10](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2.10) Experienced men who are acquainted with the art of governing, and versed in the history of the past, cannot comprehend, how monarchs have hitherto governed without these wise regulations, and how the garden of royalty could have been fresh and verdant, without being irrigated by this fountain of wisdom. This sublime volume then, is arranged under three heads: it enables me, in some measure, to express my feelings of gratitude for favours received. --- Source: [https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.6.2) · Pramāṇa