When Aurangzeb received the intelligence of Muhammad Sultán's going over to Shujá', and of Mu'azzam Khán's obstinate fighting, he thought it prudent and necessary to go himself to the seat of war, and on the 5th Rabí'u-l awwal he set out for the East. * * About the middle of Rabí'u-s sání intelligence arrived that Prince Muhammad Sultán had left Shujá', and had again joined Mu'azzam Khán. The Prince repented of the step he had taken, * * and communicated to one of the commanders in the royal army that he desired to return. * * He escaped with some of his servants and jewels and money on board of four boats, but he was pursued by the boats of Shujá'. * * The boats were fired upon, and one was sunk, but the Prince escaped. His return gave great joy to Mu'azzam Khán, who reported the fact to the Emperor, under whose orders he was sent to Court* [and his associates to prison].

When the Prince returned to his father's army, Shujá' medi­tated flight, but still some hard fighting went on. At length Shujá' despaired of success, and retired leaving Bengal to the occupation of Mu'azzam Khán.

Sháh Jahán.

[vol. ii. p. 101.] Many letters passed between the Emperor Sháh Jahán and Aurangzeb, full of complaints and reproaches on one side, and of irritating excuses on the other. There is no advantage to be gained from recording this correspondence, and the copies of the Emperor's letters are not in the author's possession; but two or three* letters which Aurangzeb wrote to his father are here reproduced verbatim, and the contents of Sháh Jahán's letters may be inferred from them.

[p. 104.] The third letter is in answer to one written by Sháh Jahán to Aurangzeb, pardoning his offences, and sending some jewels and clothes, belonging to Dárá Shukoh, which had been left in his palace.

“After discharging the observances of religion, it is repre­sented to your most august presence. The gracious letter which you sent in answer to the humble statement of your servant* conferred great honour upon him at a most auspicious time. The glad tidings of the pardon of his faults and sins has filled him with joy and gladness. Through the gracious kindness of his fault-forgiving and excuse-accepting father and master, he is filled with hope. Thanks be to God that Your Highness, listen­ing to the suggestions of equity and merit, has preferred mercy to revenge, and has rescued this wicked and disgraced sinner from the abyss of sorrow and misery in both worlds! His firm hope in the mercy of God is that in future no unworthy action will proceed from this humble servant! God, who knows the secrets of the hearts, who, according to the belief of the faithful and the infidel, and according to all religions and faiths, takes note of lies and falsehoods, He knows that this servant is not and has never been acting in opposition to the will and pleasure of his august father, as evil-judging men have supposed, but that he has considered himself the deputy of his father, and continues firm in this important service and duty! But the due ordering of the affairs of the State and of the Faith, and the comfort of the people, are impossible under the rule of one who acts as a deputy. So, unwillingly, for the safety of the State and the good of the people, he is acting, for a few days, in the way which his heart disapproves. God knows how many regrets he has felt in this course of action! Please God, the moment that peace shall dawn upon the country, and the clouds of strife shall be dispelled, all Your Majesty's wishes shall be gratified to your heart's desire! This humble one has devoted the best part of his life entirely to performing good service and rendering satisfaction (to God); how then can he be satisfied that, for the fleeting trifles of the world, the august days of Your Majesty, to whose happiness the life and wealth of your children are devoted, should be passed in discomfort, and that the people of your palace should be separated from you! Shujá', not knowing the value of safety, came to Alláh-ábád with evil intentions, and stirred up strife. Your Majesty's humble servant, though he feels somewhat at ease as regards his elder brother, has not given up all thought of him; but, placing his trust in God, and hoping for the help of the true giver of victory, he marched against him on the 17th instant. He is hopeful that, under the guidance of God and the help of the Prophet, and the good wishes of his old paternal protector,* he will soon be free of this business, and do nothing to hurt the feelings of Your Majesty. It is clear to Your Majesty that God Almighty bestows his trusts upon one who discharges the duty of cherishing his subjects and protecting the people. It is mani­fest and clear to wise men that a wolf is not fit for a shepherd, and that no poor-spirited man can perform the great duty of governing. Sovereignty signifies protection of the people, not self-indulgence and libertinism. The Almighty will deliver your humble servant from all feeling of remorse as regards Your Majesty. Your servant, after acknowledging your pardon of his faults and offences, and the present of the jewels of Dárá Shukoh, returns his thanks for your kindness and forgiveness.”

The author heard from a trustworthy person, who was formerly superintendent of the jewel-house, that Dárá Shukoh left jewels and pearls worth 27 lacs of rupees, belonging to the inmates of his harem, in the jewel-room inside the palace, with the cognizance of the Emperor. After his defeat he found no opportunity of removing them. Sháh Jahán, after much con­tention, perquisition and demanding, sent them to Aurangzeb, with the letter of forgiveness which nolens volens he had written.

THIRD YEAR OF THE REIGN, 1070 (A.H., 1660 A.D.).
Disappearance of Prince Shujá'.

[vol. ii. p. 107.] The third year of the reign began on the 24th Ramazán. * * Despatches about this time arrived from Mu'azzam Khán, reporting his successive victories and the flight of Shujá' to the country of Rakhang (Arracan), leaving Bengal undefended. It appeared that there had been several actions in which Shujá' was invariably defeated, and that after the last, he loaded two boats with his personal effects, vessels of gold and silver, jewels, treasure and other appendages of royalty. * * His son had been in correspondence with the Rája of Rakhang, (Arracan), * * and when Shujá' saw that he had no ally or friend anywhere left, and that those whom he had deemed faithful had deserted him, he conceived the idea of occupying one of the fortresses on the frontiers of the Rája of Rakhang, and addressed the Rája on the subject. * * But he was unable to carry his design into execution, and at length, in the greatest wretchedness and distress, he fell into the clutches of the treacherous infidel ruler of that country, and according to common rumour he was killed, so that no one ascertained what became of him.*

Beginning of the troubles with Sivají.*

[vol. ii. p. 110.] I now relate what I have heard from trusty men of the Dakhin and of the Mahratta race about the origin and race of the reprobate Sivají. His ancestors owe their origin to the line of the Ránás of Chitor. In the tribe of the Rájpúts, and among all Hindús, it is the settled opinion, that to have a son by a woman of a different caste, or to beget one upon a slave-girl (kaníz), is wrong and censurable. But if in youth, when the passions are strong, a man should have a son by a strange woman, he should take him into his house and have him brought up among his confidential handmaids and slaves. But nothing descends to such a son on the death (of the father). Even if the mother of the child is of a better stock than the father, she cannot marry him unless she be of the same tribe. If, through love, a man consorts with such a woman, and has a son, the child is looked upon with great disdain, he is brought up as a bastard, and can only marry with one like himself. If a woman of the merchant caste goes into the house of a man of lower caste than herself, or the daughter of a Bráhman consorts with a Khatrí, every child that is born is looked upon as a slave (kaníz o ghulám).