[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) › 341 # The Book of Akbar 341: MARCH OF THE WORLD-CONQUERING ARMY OF THE SHAHINSHAH TO DELHI AND ITS ARRIVAL AT THAT WONDROUS CITY. The Akbarnama (H. Beveridge), vols. I–II 341 - **Language:** English ### MARCH OF THE WORLD-CONQUERING ARMY OF THE SHAHINSHAH TO DELHI AND ITS ARRIVAL AT THAT WONDROUS CITY. ### [341.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341.1) When the world-subduing mind was at ease with regard to those regions, the sublime army proceeded towards Delhi via Samana. Stage after stage was marked by the distribution of justice and the bestowal of joy, and on 5 Ardibihisht, Divine month, equal to 25 Jamada-al-akhiri, the world-adorning standards cast light and shade on the plains of the capital. The grandees of the city hastened to go forth to welcome them and made the dust of the world-traversing army the ornament of the forehead of their own good fortune. The lights of equity and justice, and the radiances of the Shahinshah’s kindness and favour were shed on high and low. By the aid of the Director of Fortune, affairs military and civil were put anew into proper order. At this time the Khan-Khanan and all the officers and pillars of the empire held a great assemblage in the Shahinshah’s Diwankhana twice a week; whatever was fixed upon there with regard to political and financial matters was humbly represented to the Shahinshah, and whatever his world-obeyed command directed, received the royal signature. Among the wonderful things which the juggling heavens brought forth from behind the screen of extraordinary events there was the story of the loves of ‘Ali Quli Khan Zaman and a camel-driver’s son. In consequence of this his intrinsic baseness was revealed, and he became an object of scorn to mankind. The brief account of this is as follows: In the reign of H.M. ### [341.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341.2) Jahanbani Jinnat Ashyani, Shaham Beg, the son of a camel-driver, and who was conspicuous for external beauty was one of the special body-guard. From innate depravity, the Khan Zaman fixed his lustful gaze on this camel-driver’s son and spent his days in giving to this outburst of concupiscence, and ebullition of bestial desire the name of Love. After the inevitable event of H.M. Jahanbani, Shaham Beg and Khushhal Beg who also belonged to the body-guard, were honoured by doing homage to H. M. the Shahinshah at Jalandhar and were enrolled in the body-guard. At this time Khan Zaman in his folly and wretchedness sent men to entice him, and he being without intrinsic goodness, and proud of his fleeting, unsubstantial beauty took this opportunity to be the making of his fortune and deserted. For in a Court where real beauty was prized and where this is a place also for outward agreeableness when associated with substantive loveliness, what demand was there for this man of outward comeliness, and how could such an one meet with the Shahinshah's glance of approbation? In fine, that unfortunate fled in foolishness from fortune's house and presented himself before the Khan Zaman. He made beauty's bazar brisk, and that ingrate (the Khan Zaman) whose evil disposition was supplemented by the intoxication of courage and success, took to disgraceful courses; ### [341.3](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341.3) and as the wicked spirits of Transoxiana in the darkness of their heart have no respect to glory and majesty, and apply a sublime name to impure, tainted wretches, saying, "My Padshah, my Padshah," so did this depraved one used to address Shaham Beg, and bow down before him and perform the kornish. In the superfluity of his naughtiness, of which only a little may be said, he left the way of auspiciousness and trod the path of destruction. A greater evil was the coming to him of flatterers, whose crooked glances regarded nothing but their own interest. For this reason they continually gave a good complexion to his wickednesses, and worked for their own preferment. Whenever a man of evil nature is in high position, and gives way to intoxication, and a crowd of flatterers beset him, the spiritual and temporal condition of such a man deteriorates, and he ends in the ruin of his health and wealth. The evil-ending career of 'Ali Quli Khan is an illustration of this. When the irreverence and shamelessness of those ill-fated ones came to the knowledge of H.M., admonitory letters were sent and wise exhortations and commands were issued. The lofty order was: "Our Court is a sea of pardon and beneficence. The man who by submitting himself to desire and the society of wicked flatterers is overpowered by the lord of lust and passion becomes the mark of various disgraces. ### [341.4](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341.4) Let nothing be said now of virility, truth, loyalty, devotion and sincerity, but take hold of the thread of prudence—the safeguard of the generality of mankind—and repent of your deeds and amend your evil-doings by good service; send that camel-driver’s son to Court, so that we may regard your deeds as not done, and exalt you by royal favours. If through folly and immodesty you obey not the royal commands, your punishment will be cast into your bosom, that it may be a warning to other short-sighted and intoxicated ones.” Meanwhile, as the intoxication and evil nature of ‘Ali Quli Khan became more and more manifest, the world-adorning mind determined that a number of brave men should be settled in his neighbourhood, so that he might be removed from his unique position and absolute power, and yet not have the veil of his honour rent. For this reason the town of Sandila (in Oudh) was given in fief to Sultan Husain Khan Jalair. That wicked one (Khan Zaman) had of his own authority given this town to Ism‘ail Khan the son of Ibrahim Khan, Uzbeg and a near relation of his own. Whenever the head of a party engages in evil and disloyalty, his followers necessarily become void of auspiciousness. Consequently Ism‘ail Khan did not give up the pargana but proceeded to resist. Sultan Husain Khan, being backed by such a lord of fortune took it from him by force, and the latter took refuge with ‘Ali Quli Khan, and came against him with a large army. ### [341.5](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341.5) Sultan Husain Khan, marched out with his men to put him down, and as he was one of those associated with eternal fortune he was victorious in spite of the numbers of the enemy. A large number of the worst of the evil-doers who had set their lives on disloyalty were levelled with the dust of annihilation. Shah Budagh Bulaqi who was nearly related to ‘Ali Quli Khan, and was one of the distinguished of the age for bravery, hastened to the hell of extinction. ‘Ali Quli Khan on account of his innate wickedness wanted to go and encounter Sultan Husain Khan, and to quit once for all the screen of respect, and to blacken his face for ever and ever. A number of wise and far-seeing men withheld him from this improper purpose and engaged him in correcting his evil deeds. He too took the advice and exerted himself to amend. But as he --- Source: [https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.341) · Pramāṇa