[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) › 337.1 # The Book of Akbar 337.1 The Akbarnama (H. Beveridge), vols. I–II 337.1 - **Language:** English ### [337.1.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.1) By the Divine aid and by the auspicious care of the Shahinshah, who is the key of all locks, visible and invisible, an opening took place. As the world-adorning Deity watches over the affairs of this spiritual and temporal lord, it is proper to inquire in regard to every matter which has relation to him what are the arrangements of the superintendents of destiny. The conquest of this fort, which equalled the rampart of Alexander is a proof of this remark. The manner in which it was taken did not enter into the minds of the wise. Arrangements for the siege, such as no one could imagine, were excellently carried out, and the entrenchments were pushed forward on all sides. In some places the batteries closely touched the fort, and among them was an entrenchment which was under the care of the Nasir-al-Mulk and in advance of all the others. The egress and ingress of the prisoners of the fort were closed. Though Sikandar relied on the strength of the fort, yet he was disheartened by the appearance of affairs. But in spite of this discouragement, as scoundrels were calculating on the sedition of Mubariz Khan ‘Adali, of whom a short account has already been given (and hoping), that perhaps he would be able to lift up his head from the eastern provinces of India and march against Delhi, and so the siege of the fort (Mankot) would not be completed, and that so he (Sikandar) would have an opportunity for commotion in the tranquillised districts, he did not give up defending the fort. ### [337.1.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.2) But as the doings of the opponents of God-given dominion do not succeed, Mubariz Khan’s measure of life became full. The account of this affair is as follows: The son of Muhammad Khan who was ruler of Bengal and was called Sadr Khan, took to himself the title of Jalalu-d-din, and made great pretensions. He advanced to give battle to revenge his father whom Mubariz Khan had slain in battle. A great fight ensued and Mubariz Khan ‘Adili was killed. He had reigned four years and odd. I admire the wondrous fortune which occurred to the empire from the mutual contentions of its enemies. They made enterprises against one another, and showed themselves as auxiliaries of the eternal dominion. When this news came to the garrison they at once became disheartened. When Sikandar both witnessed and learnt the uprearing of the standards of daily increasing fortune, and his own defeats upon defeats, despair upon despair fell upon him. Of necessity he entered the lists of suppliants and sent his confidants to implore that H.M. the Shahinshah would send to the fort one of his trusty servants to comfort his distracted soul and make him a member of the victorious army. H.M. who was a mine of benevolence, out of compassion sent the Atka Khan, who was distinguished for his wisdom and reliability. Sikandar declared with an ashamed face that he did not possess the wisdom which looks to the end, and that he had adopted short-sighted views. ### [337.1.3](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.3) He was not in a condition to do homage and so whiten his face. His case would be properly dealt with if H.M. the Shahinshah would be so gracious as to excuse him for a time from service. He now sent his son as a slave and hoped that a place would be assigned to himself where he might stay for a while and prepare himself for the blessing of kissing the threshold. He vowed, by God the Creator of the world, that as long as he lived, he would never remove the neck of submission from the line of obedience, and that he would place the necklace of this favour round the neck of his life and make it the jewel of his good fortune. He won over the heart of the ambassador by deceitful blandishments and submissions, and also sent presents in money and goods to the Nasir-al-Mulk who was the Khan-Khanan’s vakil, or rather was the vakil of the Sultanate, and he, as if from fidelity, interested himself in Sikandar, and conveyed the purport of his requests to the Shahinshah through the instrumentality of the Khan-Khanan. ### [337.1.4](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.4) H.M. who regarded the sweets of forgiveness as greater than those of revenge, accepted the representations of the Khan-Khanan, and assigned to Sikandar Kharid and Bihar as jagirs. The latter sent his son 'Abdu-r-Rahman along with Ghazi Khan Tannuri, who was one of his confidential officers to the Court, the protection of princes, in order that their good services might be the cause of greater favour on the part of the Shahinshah to himself. The agreement was carried out according to the kingly desires. Valuable presents including some choice elephants, such as might be fit for the Court, were sent, and on 11 Murdad, Divine month, corresponding to Saturday, 27th Ramzan, 24 May, 1557, the keys of the fort were surrendered to the imperial servants. H.M. the Shahinshah drew the writing of forgiveness over the schedule of his offences, and shutting his eyes to the record of his deeds, gave him leave to depart. He came out of the prison of the fort, and, after a thousand apprehensions and fears, reached Kharid and Bihar. After two years he went to the abode of annihilation. When the conquest of Mankot had been thus completed and Sultan Sikandar had by becoming a suppliant of the Sultanate conveyed himself into safety, the charge of the fort was made over to Abu-l-Qasim, the brother of Muhammad Qasim Khan Mauji. ### [337.1.5](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.5) On 16 Murdad, Divine month, corresponding to 2 Shawwal, 31 July, 1557, the army, after a stay of six months odd, left the slopes of the Siwaliks for Lahore, in order that it might proceed to Agra after having arranged the affairs of the Panjab. On the way Bairam Khan's mind became troubled on account of misunderstanding, and of his not appreciating the favour shown to him. The account of this affair is as follows. During the last days of the siege of Mankot the Khan-Khanan fell ill. Some boils formed which prevented him from mounting a horse. During that time H.M. the Shahinshah turned his attention, as a means of diversion, to elephant-fights. Many times did he apply himself to this sport, which has hundreds of nice points involved in it. One day there was a prolonged contest between two of the royal elephants called Fataha and Lagna. By chance these two during their fight came near the Khan-Khanan’s tent. The crowd of people and the general uproar caused apprehension and annoyance to the Khan-Khanan, and he came to suspect that perhaps the thing had occurred at the sublime suggestion (of Akbar). He was confirmed in this suspicion by some strife-mongers. He sent one of his confidential servants to Maham Anaga with this message. “I am not conscious of having committed any offence in this sphere-circled threshold, and I have not displayed anything except well-wishing respect. ### [337.1.6](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.6) Why then have mischief-makers imputed some offence to me, and caused such unkindness as that furious elephants should have been let loose against my tent?” Maham Anaga by soothing expressions quieted his disturbed mind. At this time a strange thing happened in relation to the Lord of the Earth, who was keeping himself in the disguise of an incognito, and was giving attention to the concealment of his idiosyncrasy—a mystery which has already been conveyed, as far as my capacity would allow, from the heart to paper. The event, of which the following is an account, was the cause of some well-instructed minds coming to a knowledge of truth. One day the world-adorning Shahinshah felt constrained by the presence of short-sighted men, and began to chafe. The power of indignation which in a disposition innately equable is an ingredient deposited by the Lord of power broke out into anger. He became averse to the servants of fortune’s threshold who always attended on his stirrup and separated from them, and issued an order that no one of his retinue should be in attendance on him. He even sent away his grooms and such like persons that the solitude of his retirement might not be contaminated by the crowd of this class of men and went out unattended and alone from the camp of fortune. In reality he was engaged in prayerful communion with his God, ostensibly he was angered with men. ### [337.1.7](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.7) Among his special horses there was a noble Iraqi horse called Hairan which Khizr Khwaja Khan had presented to him. It had not its like for spirit and swiftness, and was also unequalled for viciousness. When he was left loose no one could come near him, and it was with difficulty that he could be re-caught. The divine hero of the world, owing to his strength and courage, rode him constantly. In this period of solitude he mounted upon this auspicious steed, and set off rapidly, leaving society aside and increasing his glory by the presence of God. When he had gone some distance he dismounted for some purpose, and, becoming heedless of the nature of his steed, assumed the posture of communing with his God. That swift and fiery horse acted according to its custom and rushed off rapidly so that it disappeared from the far-searching gaze of His Majesty. When his holy heart was again disposed to mount, there was no-one in attendance, and no horse at his service. For a little while he was perplexed what to do, when suddenly he saw that this very horse was coming from a distance and galloping towards him. It ran on till it came back to him and stood quietly waiting for him. His Majesty was astonished and again mounted the noble animal. ### [337.1.8](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1.8) It must be considered as one of the strange faculties of this throne-adorning dominion that a horse, whose habit was not to allow himself to be readily mounted, and who, when he ran off, could with difficulty be re-caught, and who had gone off and disappeared in such a plain, should, merely on the attention of the Shahinshah being directed towards him come back of his own accord and quietly submit to be re-mounted. Bravo! what apprehension can there be from solitude to him whom the incomparable Deity favours, and of whom he takes charge? And what improbability is there in such things happening to him? Although it may seem as if the wisdom-erecting Deity makes the world-adorning beauty of this spiritual and temporal visible to him alone, yet in reality it is the setting forth of sundry lamps in the highway of guidance for the direction of the short-sighted and superficial, in that they who know in him a visible lord and king may, what is more and better, know him as a spiritual ruler, and recognising that the pleasing of him is the pleasing of God may arrive at the rose-rendezvous of eternal happiness. --- Source: [https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.337.1) · Pramāṇa