The Book of Akbar 368: CHAPTER XXIX.
The Akbarnama (H. Beveridge), vols. I–II 368
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CHAPTER XXIX.
368.1
by conferring on him the title of Asaf Khan, and he assigned to him the government of Delhi, as part of the office of Vizier. He gave him kingly admonitions, and bade him not to be proud of his own wisdom and dignity, to remember the favours he had received, and to regard his exaltation as involved in his humility, and to consider H.M.’s grace as the reward of his services, and to withhold his eye, his heart, his hand, and his tongue from men’s goods. The Khwajah understood the precious monitions, and illuminated his auspicious forehead by prostrating it on the sublime threshold. He gave his heart to his work and exerted himself sincerely and devotedly. When the uproar caused by Bairam Khan’s rebellion arose, an order, consistent with sense and precaution, was given for arresting Husain Quli Beg, and he was made over for some days to the care of Adham Khan. With the consummate humanity which was one of his characteristics, H.M. informed Adham Khan that he would be held responsible if any injury happened to Husain Quli. On 31 Amardad, Divine month, corresponding to Tuesday 20 Zi-al-Qada, 12th August 1560, H.M. left Delhi to put down the sedition. As it is in accordance with the Divine decree that noble achievements, such as the world could not imagine, should be accomplished merely by their coming within purview it is clear what happens as soon as H.M. gives his personal attention to a matter.
368.2
There was a fresh instance of this when the faithful men who had been deputed took leave and went to perform their service. They gave no heed to any other considerations, as is the way of old, self-seeking servants, but went firmly on without slackening rein till they came to pargana Dikdar, which is near the pargana of Jalandhar and lies between the Sutlej and the Biah, and blocked the path of Bairam Khan at Gunācūr which appertains to Dīkdār. Bairām Khān was arranging for the capture of Jalandhar when he heard of the approach of Atka Khān. In his pride he did not heed Atka Khān and was eager for battle. In his presumption and arrogance he distributed his force into two bodies, and made the advanced one consist of Walī Beg, Shāh Qulī Khān Maḥram, the brothers of Walī Beg, Ism‘aīl Qulī Khān, Ḥusain Khān, (Tukriya) Y‘aqūb Sulṭān, Sabz Talkh (?) and a number of men destined to be vanquished. Another army was under his own direction and had in front of it nearly fifty famous elephants. On the other side Shamsu-d-dīn Muḥammad Khān arranged his forces, and was supported by the Shāhinshāh’s fortune. He heartened his men and advanced. He himself took charge of the centre, the right wing was commanded by Muḥammad Qāsim Khān of Nīshāpūr, and the left wing by Mahdī Qāsim Khān. ‘Alī Qulī Khān of Andarāb, Qiyā Khān Sāḥeb Ḥasan, and other devoted servants formed the vanguard.
368.3
Farrukh Khān and some brave men formed the altamsh, and Yūsuf Muḥammad Khān Kokaltāsh with some gallant heroes took post between the centre and the altamsh. As Atka Khān was not certain of his men he took oaths and promises from them, and strengthened their hearts before engaging. Though Bairām Khān had not many men with him, they were of good quality. He also placed much reliance on the royal army, as many from an evil disposition and double-tonguedness were sending him letters. When these two forces engaged in the village of Gunācūr in the middle of Shahrīyār, Divine month, corresponding to the early part of Zī-al-ḥajja, 23d August, there were brave feats on both sides.
368.4
Though in the first encounter the advance-corps of the enemy displayed such valour that most of the soldiers of the army of fortune were put to flight, Atkah Khan and many of his own force, and Yusuf Muhammad Khan with a few men stood on the field of battle, and in their astonishment at the hypocrisy and cowardice of their men sought help of courage from the sacred soul of the Shahinshah. At this time when Bairam Khān's men had driven off most of their foes and were pursuing them, and Bairam Khan was advancing with his own army and exulting in the thought of victory, the army of Atka Khan, which had been standing behind a ridge, appeared in sight. Bairām Khan advanced to overthrow him, and in the first place sent forward the elephants, of which the leader was the elephant carrying the travelling litter (takht rawān). He himself was in the back part of it (the litter). Suddenly the royal fortune and heaven's help withdrew the veil of concealment from the face of success. Between the two armies there was a rice-bottom and the elephants came into that bog and stuck there. The brave men of the victorious army shot arrows at the drivers, and by the favour of a hidden succour one hits the driver of the leading elephant and he hangs down from the animal's neck. When Bairām Khan saw that such was the condition of the elephants, which were his mainstay, he sought to come out by their rear, leaving the rice-bottom on his right, and to get to the dry land and make his attack.
368.5
The Atka Khan in his foresight and courage perceived Bairam Khan’s maneuvre, and prepared to make the attack himself before it was carried out. Yūsuf Muhammad Khan said, “Most of our men have thrown the dust of disgrace on their heads and gone off, where is the time for fighting?” The Atka Khan replied, “Though men are few, the Shāhinshāh’s fortune is on our side, and besides we do not think of flying: this is a day of killing or being killed (jān-fishānī yā jān sitānī).” He sent on Yūsuf Muhammad Khan with a body of brave men, and made ready to fight himself with another body of courageous combatants. At the time when Bairām Khān turned back in order to execute his maneuvre, those seekers of renown drew the sword of vengeance from the scabbard of resolution and attacked Bairām Khan’s force. His men thought his retreat was a flight, and fell into confusion, and Bairām Khan was obliged to withdraw, and to retreat in disgrace. By the Divine aid a victory which might be the embroidery of other victories, showed her face in spite of the want of harmony, and the discouragement and the disgrace of so many men. The black-fated foe, whether those who had pursued the fugitives, or those who with Bairam Khan were determined on fighting, was dispersed. The victorious troops pursued the retreating army and made many the repast of the blood-drinking blade. A number of the wounded and half-dead were levelled with the dust.
368.6
The heroes pursued the abandoned crew for two kos, Ismail Quli Khan was caught alive. Just then news was brought that Wali Beg was wounded and lying hidden in a sugar-cane field. He too was seized, and also Husain Khān who had been blinded by an arrow. Ya’qūb Hamadānī, Ahmad Beg and many of the hostile leaders were caught in the noose of retribution. An immense booty fell into the hands of the imperial servants. Atka Khan was prudent and did not pursue the fugitives very far. It was solely by secret aid that such a victory which was the preamble of other victories, emerged from the hiding-place of fortune. H.M. the Shāhinshāh was marching with a firm mind, and a contented soul. Inwardly he was keeping close to the Divine temple; outwardly he was engaged in hunting. Near Sihrind the messengers of fortune brought the good news of victory. The confused world obtained fresh repose, the materials of praise and thanksgiving were provided, and the rites of joy and pleasure took the upper hand. The affairs of the Sultanate received fresh arrangement. The beverage of abundance was supplied to the small-natured. The thread of understanding fell into the hands of the simple and ignorant. Dominion was freed from the hands of the proud. The king of the time was released from the oppressive partnership of the non-recognisers of right. The wisdom of the wise was increased. Dominion showed her face, prestige unveiled her countenance. The universe received fresh moisture.
368.7
Time and the terrene put on fresh beauty. The inwardly blind and the envious descended into the pit of humiliation and scattered the dust of defeat on their heads. The old world grew young. Justice was born, and the administration thereof became patent. One veil, which the Khedive of the age threw off from his world-adorning beauty Thou, O heart, sawest and beheldest what was the nature of the great of the world! and to what height the greatness had arrived! One can infer from this that if several veils more beautiful than this were withdrawn from the face of my subjects and some special glories were shown, what achievements there would be, and what secrets would be revealed! But it seems that permission to show them is not granted, or that display does not come within his far-seeing design. May he remain for generations in fortune and felicity, for such a Khedive has very rarely come into the world’s possession. Abul Fazl the writer of this preamble of fortune utters a cry from his bosom and says, “If I were not a dependant and did not wear the clothes of service I would make some remarks out of my own knowledge. But as I am included among the conformists I shall not say anything more because the inwardly blind and prejudiced will regard such words as flattery. This apprehension has no place in the house of my understanding for there tainted worldlings do not come. It is my feelings that I speak, not my understanding Verse.
368.8
When shall the envier of light depart That I may say what ’tis right to say. While H.M. was encamped at Sihrind, Mun‘im Khan who had come from Kabul in obedience to commands, arrived along with other officers such as Muqim Khan, a relative of Tardi Beg Khan, Qasim Khan Mir Bahr, Khwajagi Muhammad Husain his brother, Khwajah ‘Abdu-l Mun‘im, commonly known as Khwaja Padshah-i-Mariz, Maulana ‘Abdu-l-baqi Sadr, Mulla Khird Zargar, Payindah Muhammad, Shagun Muhammad, Faridin, maternal uncle of M. Muhammad Hakim, Abu-l fath son of Fazil Beg, Mir Muhammad Nishapuri, and many others, including a large number of soldiers. They arrived on 27 Shahriyar, Divine month, corresponding to Monday 18 Zi-l-hajja, 10 September, and were received with royal favours. Mun‘im Khan was appointed to the high office of Vakil and styled Khan-Khanan and decorated with a robe of honour, while all the officers received favours proportionate to their rank and merits. At the same delightful spot Shamsu-d-din Muhammad Khan Atka, and the other loyalists who had done good service and had returned victorious, did homage and were distinguished by favours. The daqi dress (pelisse) and the fattahi dress of Bairam Khan were bestowed on the Atka Khan, and he received the title of A‘azim Khan.
368.9
Some wretches, who had been made prisoners on the battle-field, such as Wali Beg, his son Ism‘ail Quli, Husain Khan, Ahmad Beg Turkoman and others were produced with chains on their feet and necks, together with abundant spoil, also the standard which was embroidered with gems and intended for the shrine of Razavi of the holy Mashhad, but had not been sent. The arrival of this standard was looked upon as the beginning of happy omens for the Shahinshah. Muhammad Qasim Khan Nishapuri, Abu-l-Qasim, brother of Maulana ‘Abdu-l-Qadir Akhund and a number of others who had got leave to go to Multan before the news of Bairam Khan’s rebellion, Multan having been taken from Muhammad Quli Khan Barlas and given to them, were now despatched to Multan. Among those who were captured on the day of battle, Wali Beg, who had received severe wounds, died in prison, and his head was sent as a warning to the eastern provinces. The others were kept in prison until they were released by the intercession of intimate courtiers, and afterwards showed loyalty and obedience and were raised to dignities. The particulars of each of them will be related in its proper place.
368.10
God be praised! Whoever was more wicked and more seditious (than others) received separately condign punishment, above all, Wali Beg, who was the substratum of sedition and strife, received such a punishment as might be an increase of the devotion of the right-seeing and right-acting. Owing to the overthrown fortunes of Bahadur Khan, what might have been a source of instruction and auspiciousness became a cause of increased wandering and error. When the brainless head of Wali Beg was brought by a Tawaci to pargana Itawa, which was the Bahadur’s jagir, the inward dissension and disloyalty of that ingrate were revealed. He inflicted martyrdom on the Tawaci! Several unbecoming actions were exhibited by this disloyal one. For some days his loving companions induced him to feign madness (lit. pointed the way of madness to him). Nay, nay, his real madness was the commission of this shameful act. Afterwards, in truth they brought him from madness to sense, and so saved him. The imperial servants, who doubtless were neither hypocritical nor negligent knowingly concealed so improper an act. Though some in their black-heartedness regarded such conduct as a kind of loyalty, yet to the eyes of investigation is most disloyal. Accordingly, after a little consideration, they revealed the mystery.