[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Mughals (1526–1857)](https://indike.org/pramana/in.darkages.mughal) › [Akbar (1556–1605)](https://indike.org/pramana/in.darkages.mughal.akbar) › [Akbarnāma](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama) › [The Akbarnama (H. Beveridge), vols. I–II](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge) › 219 # The Book of Akbar 219: CHAPTER XXXVII. The Akbarnama (H. Beveridge), vols. I–II 219 - **Language:** English ### CHAPTER XXXVII. ### [219.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.1) Khizr Khan held his breath from fear. When night came on he emerged from under the rock and reached a place of safety. As the daily increasing success of his Majesty Jahanbani was patent, and it became clear to the garrison that owing to the good fortune of his Majesty Jahanbani and the zeal of his devoted servants it would be impossible to maintain the defence, M. ‘Askari awoke from the sleep of carelessness and became disturbed in his mind, and could neither advance nor stay where he was. At first he asked to be allowed to surrender Qandahar and to proceed to Kabul, but his Majesty Jahanbani did not agree to this, and the Mirza’s crude idea came to nought. Out of necessity he had to send her Highness Khanzada Begam to his Majesty to beg forgiveness of his offences. At the request of that cream of chastity’s family the writing of forgiveness was drawn over the register of his offences, and on Thursday, 25th Jumada-l-akhir (3rd September, 1545), of that year (952) he came out of the fort, contrite and repentant, and in the train of the cupola of chastity. His Majesty Jahanbani had formed an assemblage in the diwankhana and the Caghatai and Persian officers were drawn up in line according to their rank. In accordance with the royal orders Bairam Khan hung the sword round M. ‘Askari’s neck and introduced him. ### [219.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.2) His Majesty Jahanbani, in spite of all the mortal injuries which he had received from him, put aside the canons of sovereignty and with native kindness and excessive clemency accepted the intercession of the cupola of chastity and drawing the pen of forgiveness over the schedule of his deeds, he encompassed him with the curtains of favour and with exceeding affection. After returning thanks to God for this beginning of success, he gave orders for the removal of the sword from the Mirza’s neck, and after he had paid his respects bade him be seated. After that Muhammad Khan Jalair, Shaham Khan, Muqim Khan, Shah Quli Sistani, Tulak Khan Qiluci and others to the number of thirty persons were brought forward with swords and quivers round their necks to make their obeisance. Out of these Muqim Khan and Shah Quli Sistani were ordered into confinement with fetters on their legs and wooden boards on their necks. From the close of day up to early dawn, which is the time of the arrival of the glory of heaven, there was a delightful assembly. Instructive events were described, and Mir Qalandar and other reciters and players discoursed excellent music, thereby removing the rust from his Majesty's world-adorning soul. During the assembly they in accordance with his Majesty's orders presented M. 'Askari with an exact copy of the letter which he had written to his Baluci followers at the time when his Majesty was proceeding to a strange land by way of the desert. ### [219.3](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.3) The Mirza's life was embittered, and mirth became melancholy. At last, out of necessity an order was given that he should be kept under surveillance, and that he should be brought from time to time to make his obeisance so that while his offences had, out of innate kindness, been forgiven, he might for some days take counsel with himself in bondage. Next day the night-illumining crescent of victory lighted up those who sat darkling in the citadel. Muhammad Murad Mirza and the Caghatai and Persian officers came to the city in attendance on his Majesty. For three nights and days the city was brightened by the light of his Majesty's august advent, and was in peace and tranquillity. On the fourth day it was, in accordance with the secret workings of his Majesty's comprehensive mind, presented to Muhammad Murad Mirza, and his Majesty took up his quarters in the Car Bagh of his Majesty Firdus-makani, which is on the bank of the Arghandab, and was refreshed by its pleasant groves. In that charming spot the official accountant laid before him a detailed list of the properties of M. 'Askari, which had been brought together from all quarters, but his Majesty did not regard them as worthy of consideration and distributed them among those of his brave soldiers who were in want. When M. ### [219.4](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.4) Kamran heard of the conquest of Qandahar and of his Majesty Jahanbani's coming against Kabul, he was agitated and troubled, and had his Majesty the Shahinshah brought from the house of the cupola of chastity Khanzada Begam to his own, and made him over to his chief wife Khanam Begam. He also confined Shamsu-d-din Muhammad Ghaznavi, commonly called Atka Khan, in an unworthy place, and took counsel with his officers as to what he should do with M. Sulaiman. Mulla 'Abdu-l-Khaliq, who was Kamran's teacher, and Babus, who had charge of political affairs, advised that the Mirza should be dealt gently with and be allowed to go to Badakhshan so that he might be useful in time of need. Fortunately for M. Sulaiman it happened that Mir Nazar ‘Ali, Mir Hazar Teshkani, Mir ‘Ali Baluc, and others had combined a few days before and had seized Fort Zafar, and put Qasim Barlas and other officers into confinement. They sent a message to M. Kamran that if he sent M. Sulaiman, they would make over Badakhshan to him, otherwise they would put their prisoners to death and hand over the country to the Uzbegs. Accordingly Mirzas Sulaiman and Ibrahim and Haram Begam were sent off to Badakhshan. When they had got as far as Pai Minar and Ma‘mura village, M. Kamran repented of having let M. Sulaiman go and sent persons to recall him, alleging that he had something to say to him. M. ### [219.5](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.5) Sulaiman suspected this message and wrote a letter of excuse in reply to the effect that as he had taken leave in an auspicious hour, it was not proper to return, and that he trusted M. Kamran would be so kind as to write to him what he wished to confer about and to send the letter by a confidential servant when he would act in accordance therewith. Meanwhile he hastened on to Badakhshan. As soon as he reached Badakhshan he broke his agreement. At this time too Yadgar Nasir Mirza fled from Kabul towards Badakhshan. And as fate desired that M. Kamran should receive the recompense of his deeds, the materials for this were being prepared daily. Of the Mirzas no one remained with him except Hindal. Him he flattered and appointed to pursue and capture Yadgar Nasir, promising him that he would give him one-third of all he now possessed or should afterwards acquire, on condition that he should not deviate in any way from loyalty and fraternal feeling. Having made this compact he sent off the Mirza whom he had kept under surveillance. M. Hindal, who had been brought into difficulties by Kamran’s ill treatment verbally agreed for he regarded his escape from his claws as a great relief. But when he came to Pai Minar, he under a wise guidance proceeded towards his Majesty Jahanbani. M. Kamran was astonished on hearing of this affair, and lost the thread of his counsel. He had no servants or companions who would consult his welfare or tell him the truth. ### [219.6](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.6) Most of his servants had their eyes veiled, and the vision of their intelligence was troubled by the ophthalmia of neglect. They beheld not the way of salvation nor the straight path. Those who did see what was proper, had not the power to express their sentiments. This was due to two circumstances:—(1) Some had not the courage to make representations. (2) Some were of such a nature that they studied the temper of the Mirza, and did not consider truthful representations advisable, for they were certain that from his self-sufficiency he would not accept good advice, but would be displeased on the mere mention of it. And his displeasure would cause injury to the influence and position of the speaker. The condition of fidelity is that in such matters one should not delay or have regard to one’s language, nor spend one’s time in negligence or delay. For the evil of this falls in the end upon all, and is as ruinous to the general prosperity. And the results of treacherous counsel, which is the greatest and worst of treacheries, come forth. And the mole of untrustworthiness and flattery, which is the blackness of disloyalty and unpropitiousness, reveals itself on the cheek of their procedure. ### [219.7](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219.7) It behoves such men, if they feel afraid of not suppressing the truth or of uttering honest but disagreeable remonstrances to recognise the fact that such opportunities are part of their good fortune, and to rejoice thereat, and not to let the wrinkle of contraction form in the forehead of frankness. For though in appearance the great may be disgusted, yet in reality the noble mind approves of hearing both sides. And though such advisers may appear to run counter to the opinion of their masters, yet in fact they will at once be relieved from responsibility and have discharged the duty of good service, and also be lauded in word and deed by those who consider the end and regard the final termination. M. Kamran, in fact, went from blunder to blunder from want of warning wisdom, and the absence of sound counsellors. --- Source: [https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.219) · Pramāṇa