Ruqa'at-i ʿĀlamgīrī (=Letters of Awrangzīb) - The Ruka’at-i-Alamgiri (Letters of Aurungzebe)

LETTER CVI¹.

Sincere servant, this night Abūl Vafá² said, “The materials (i.e., carpet and other necessary things) of the worshipping place (of the palace) are worn out and out of use”. Other departments are well furnished; and the furniture of this prayer house is worn out. It is far from Mohemadanship (i.e., it should not be allowed according to the Mohemadan religion). You should soon order the steward to bring to the knowledge of the superintendent of the prayer house what things are necessary for it. (Verse) “Alas! alas! we came to know about this very late”.

LETTER CVII.¹

The dervish, who was brought before me last night, is illiterate. He seems to be an orthodox devotee. It is possible that he is practising hypocrisy. Many of his words and actions, one of which was the refutation of (the doctrine of) charity, were contrary to religion. The king of the time is the trustee of the royal treasury. What he gives to others (in charity, from the treasury) is legal. It is also lawful on his part, if he gives away in charity the revenue obtained from villages which have been selected by him for his private expenses after the decision of the religious men and the consultation of the nobles of the kingdom. Especially when some portion is given in charity, from this income, to the helpless dervishes, how can it be said to be unlawful? You should ask him the reason his speaking against charity. If he gives a reasonable answer, you should say to him ‘This sinner (i.e., Aurungzebe) has also a reason for practising charity’. Otherwise (i.e., if he does not give a sound reason), you should punish him like heretics, who fabricate something and attribute it to religion. Sūltán Mahmūd²—may God forgive his crimes—did not allow half-hearted religious men and heretics to enter his court, nay not even his kingdom, so that other people might not be misled by seeing such persons in the form of the (above-mentioned) dervish, and they themselves might have no power to mislead others. O God! guide us to the right path; and may peace be upon those who resign themselves to Thee and submit to Thee.

1704. LETTER CVIII.

Sincere and devoted servant, (my eldest son) has complained against Fateh Alláh Khán¹. At the time of the departure of the above-mentioned Khán (to Cábūl) I knew that the company of this presumptuous Khán would not suit the prince (i.e., Mūazzam). But what can I do? I was forced by my son to send the Khán to him. He insisted upon my satisfying his wish (to send the Khán to him). Fateh Alláh Khán should be deprived of his personal title of ‘Pán-Sadi’ and of three hundred of his followers; and a notification of this deprivation together with the deprivation of his title of ‘Bahádūr’² should be sent to the second record keeper. According to my order, you should write to that most talkative person (i.e., the Khán): “Does faithfulness mean injuring the feelings of the prince and displeasing the heir-apparent by boasting that he is under your obligation by your service? This is the way of mean persons and not of those who sacrifice their lives for the sake of honour. You should please me by your service to the prince; and (thus) through his request you will get an additional title”. Now it is proper if he repents of his former deeds. You should communicate to him this order and request the prince to shew him favour.

This fortress³, if God wishes, will be shortly taken. But (now) it is necessary to think about the devilish Santá.⁴ You should write importunately to Khán Firūz Jang to punish that man, worthy of being kicked (i.e., Santá), and to stop his hand of boldness before his attack. (Verse) “A foresighted man is auspicious”.⁵

LETTER CIX.

Mūna’am Khán¹ did not perform this work well. He did not discharge his duty as he ought to have done. He is inexperienced and talks nonsense. He should be instructed (in working and talking) and should be punished by degrading him his post. But I myself (i.e., Aurungzebe) want to be instructed. (Verse) “I have become old, confused, and misled.”

Abū Násir Khán² has revolted in Láhore³ and has harassed the people there. Either his head of safety might be itching (i.e., he might be endangering his life) or he might have found the kingdom without the king. You should write to the paymaster and inquire of him about his post and title; and in the evening or to-morrow you should inform me of this so that he may be brought to his senses by degrading him his post. (Couplet) “When asses go astray, they should be beaten with sticks in the hand (in order to bring them to the right path)”.

Zabar Dast Khán⁴ is a soldier and better than his father in state affairs. Having exercised his own authority in the capital of Láhore, he punished most of the rebels of the city and of its surroundings, and destroyed their houses. According to (my) order, you should write him a letter of congratulation and commendation, and get prepared a robe of honour for (giving) him. (Verse) “The pleasing good news makes work done soon”.

LETTER CX.

Sincere and devoted servant, you should take the foolish Kám Bakhsha¹ to the house of Muhammad A’azam Sháh¹, and reconcile each to the other with an apology. (Verse) “The world is not a property worth a quarrel (i.e., one should not quarrel with another for the possession of the world, because he has to go to the next world empty handed, without having any thing of the world with him)”.²

1689. LETTER CXI.

You should write Mūkarab Khán¹, who has been appointed to take Barnálá², according to (my) order, to arrest the ‘Zamindár’³ of that place. You should write him earnestly to go immediately to attack the Landlord at the time when the proud Landlord has gone alone from Ráhbari⁴ to the fortress of Khalneh⁵ in order to quarrel with the tribe of Bargi. Most probably the Khán will be able to arrest the ‘Zamindár⁶’ and will take revenge upon the misleader and oppressor of the Mohemadans (i.e., the Landlord). May God forgive us. What can the Khán do? God does what he does; and it is God Who punishes men for their deeds.

LETTER CXII.

That devoted servant, to-morrow you should go to (my special) garden and enjoy the pleasure of the ‘gūl-dasteh’.¹ The guards of the garden, consisting of the followers and other persons who will accompany you today (for shewing you the garden), will try their best to please and satisfy you to the utmost. (Couplet) “When you become his (i.e., when you be a faithful servant of your master), all the property (of your master) becomes yours (i.e., belongs to you, is at your disposal). When you turn away from him (i.e., when you prove faithless to your master), all the property (of your master) turns away from you (i.e., does not belong to you and you are deprived of its use)”.²

LETTER CXIII.

Devoted servant of the court, prince A’azam has arrived (here). Muhammad Kám Bakhsha should go to receive him. You should write to the nobles (to receive him) whose names had been verbally mentioned to you.

1695. LETTER CXIV.

Devoted servant of the court, Mūkhalis Khán¹ is ill. You should go to the Khán and pay him a visit and inquire after his health on my behalf. Such persons (like Mūkhalis Khán) are worthy of being remembered. His Majesty (Sháh Jehán) liked much his manner of addressing him. It is right that he possesses the necessary qualities of honesty and faithfulness. May God cure him. To-day his son is not come. Where is he and what is he doing? He should not be allowed to act according to his own way. You should take care after him. He has learnt by heart some chapters of the Koran. It should not be that he should forget them.

I have sent to (my) devoted servant (i.e., you) the original account of the undertaking of Kásim Khán², with regard to the conquest of the fortress of Chanchi³, sent to me by Muhammad Kám Bakhsha⁴. You should inquire whether this account of Kásim Khán’s undertaking is correct or is meant to be the cause of the breaking of your heart. How many things are there which the people of the world, for selfishness, will not do; and how many rifts are there which they will not make right for fear lest they do not have their own work done? (I.e., the people of the world, owing to their selfish desires, say anything they like; and for serving their own purpose, do anything they like). What is better than this, i.e., Kásim Khán’s capturing the shameless Rámá⁵ and taking his fortress (Chanchi)?

Sirdár Khán is also an old servant. He is not bad. He should be made permanent in his post.

LETTER CXV.

Devoted servant of the court, to-morrow the arrival of the prince Sháh Álam Bahádūr¹ has been fixed. The chief of the kingdom and other people, with an army, should go to receive him and they should please me with great ceremony. (Couplet) “Happy is the time; because a friend (i.e., Aurungzebe) enjoys the company of the other friend (i.e., Sháh Álam Bahádūr)”.²

1698. LETTER CXVI.

Sincere and devoted servant, there is no need for the secretary to write the letter ‘ain’,¹ on his application. This ‘ain’ of disease² should not be used in a petition. The letter ‘mim’ representing ‘mūatebar’ (i.e., confidential) used by Ináyat Alláh Khàn³ will be sufficient (on the application). According to my opinion, the words ‘according to my order’ are also superfluous in royal mandates.

It is well known that the first origin of tyranny in the world was small; (but) as each man came into the world one after another, he added to it, so that (in the end) it reached such an extremity. You should inform Abráhim Khán⁴,

who does not decide the cases of the ‘Cázis’ and of other people of Cáshmere, that he has been degraded from his post. (Verse) “A stone is (a sort of) retaliation on an aperture in a fortified wall (i.e., when a stone is thrown from outside at an aperture, there is no wrong in a stone being thrown outside from within the aperture, i.e., tit for tat)”.

God be praised that Chanchi has been taken and that the accursed Rámá has fled away⁵. It was not very difficult to capture him; but on account of the negligence of (my) old officers (like Zūl Fikár Khán) he has fled away. For a time the shop (or market) of my officers, fit for dulness, became active (i.e., my officers who were generally dull became active for a time with a view to catch hold of Rámá). These officers should be told to eat the world before they are eaten up by the world (i.e., to enjoy the world before they die—said ironically).

1698. LETTER CXVII.

Devoted servant of the court, why does Iaar Ali Beg consider it right to live in such miserable and straightened circumstances? He has not come across the prohibition of such a way of living (in the Koran), and he himself has got the post of ‘vakilship’. Why does he not act according to (the Koranic verse) ‘Eat and drink’?¹ Why does he bring me and himself under the taunt of the people? Man must be agreeable to every tribe. But what can he do? because this does not suit his nature (i.e., he is not agreeable to every tribe). (Verse) “Fortune is not acquired by the strength of one’s arm till it is given to one by the Generous God”.

His Majesty (i.e., Sháh Jehán) was very fond of giving freshness to the garden Hayát Bakhsha (lit. life-giving) and other places situated in the palace of the capital, by adorning them with trees, and by rearing up fruit-trees, and by cleaning ponds and reservoirs, and by looking after plants and trees. This traveller (in this world—i.e., Aurungzebe himself) used to enjoy them till his stay in the capital (i.e., Sháh Jehán Ábád) ended. It is better if Muhammad Iaar Khán² goes to the gardens daily and tries his best to keep them clean and fresh. Henceforth it is necessary that you should go to the gardens once a day and engage yourself, with great care, in repairing the buildings of the fort and of the gardens. You should write to me about the condition of all the gardens and buildings of the forts of Mūbárak, Sáhib-ábád, Aazá-ábád, Nūr-bári, and Saharand-bári which belong to (my) dear and dignified sister, and of other places, with the details of plants and trees, from the time when this traveller (i.e., Aurungzebe himself) went out of the capital till now, along with the condition of houses, (and in such a manner) as if I saw them with my own eyes (i.e., so vividly); nay, you should send me a map thereof. You should write to me about the conditions of the vine yards, of other gardens below the fortress, and of the garden of Mūhasin Khán which is much praised, and about those things about which you may have heard from reliable sources, so that I may come to know the most correct facts and spend money in repairing those ruined places. Alas! I have not repaired my broken heart (i.e., I have not repented of my sins); and wasted my life, like children, in play and game (i.e., in pleasure). (Verse) “I spent my life in play and game; alas! alas! alas!” (Couplet) “Alas! life has passed away; and I have no consciousness about myself. Alas! I have no hope of salvation. I said (to myself) that when I was awake it was daytime; (but) alas! the day has passed away and there is no consciousness (i.e., the whole day has passed away, but I have not repented of my sins)”³.

It is irreligious to imprison the plaintiff. Both the plaintiff and the defendant must be made free from the power of this suit. You should refer this case to the chief judge⁴ so that he may decide it according to the brilliant Mohemadan law and there may be no oppression practised on and partiality shewn to either of them. God be praised, that our ‘Cádi’ is honest, good, and pious; he does not look on this and that man (i.e., he is impartial); and in deciding cases he considers the true facts. Let them (i.e., the plaintiff and the defendant) be pleased with the decision of the chief judge.

Shūjá’at Khán⁵, the governor of the province of Ahmedábád, has been exalted with an additional title of ‘Hazári’ and with a thousand horsemen. You should communicate this to him. (Verse) “These favours (shewn to the Khán), which you have seen, form only a part of all my favours. The important work (done by him) demands favours from me”. If he displays loyalty and self-sacrifice in (performing) the royal affairs and tries his best to punish the rebels and to win over the hearts of the landlords, he will be favoured more and raised to a higher position than this. (Verse) “The ladder of this world is egotism; at length we have to fall down from this ladder (i.e., man is sure to fall down on account of his egotism). He who goes higher is more foolish; his bones will be broken to pieces (i.e., pride goeth before destruction)”.

1703. LETTER CXVIII.

Shūjá’at Khán¹ is dead. ‘We have come from God and to Him we shall return’². He was an experienced man and preserved good order in Gūjarát. A governor must be appointed for this province. You should select three persons yourself (for this) and then write to me. Prince A’azam also desires (to be the governor of Ahmedábád)³. This post should be given to the prince if he does not attach importance to the royalty and executes his work better than others. We expect grace from God and guidance from Him. In this case (of the governorship of Ahmedábád) there is none more fit for it than Khair Andish Khán. But they say he is almost blind, and consequently useless. Either he or another should be appointed. Ateek Alláh Khán⁴ is not (so) bad. You have stated well the cases of Abráhim Khán⁵ and of the Káshmeris of Hafz Alláh Khán; but you have not written in your letter about the consequences (of their governorships). (Couplet) “Pity on his (i.e., Asad Khán’s) knowledge and manners; his truth-seeing eyes have become blind (for not representing the cases of Abráhim Khán and of Hafz Alláh Khán in a proper way to Aurungzebe)”. What do you mean by not caring for investigating the truth regarding (one’s) honesty? Therefore it is said that one who administers justice and is entrusted with the investigation of truth must possess uprightness so that he may not decide the case either from a confession or from a denial, and may not be negligent in any way in administering justice, and may not be partial to the powerful party. Such honest and impartial men were rare in former times also. Where are those persons (i.e., none) in the present time when faith is weak and the devil is strong?⁶

LETTER CXIX.

Abráhim Khán¹ makes great delay in executing orders; (therefore) a thousand horse should be deducted from the number of his followers. You should threaten his agent also. My mildness confounds the state affairs (i.e., makes my officers and servants disobedient). It is true that (verse) ‘Mastership and service do not go together’.

LETTER CXX.

Rūh Alláh Khán¹ has requested me to issue orders in the names of the ‘diván’² of the Deccan³ and of the commanders of the garrisons thereof, so that by managing the affairs of the districts of that province he may take into his possession the fiscal properties, ‘jághirs’, and other effects which have been recently confiscated from the evil-minded Masud Khán, and then he may write to me. Those articles which will be fixed, will be assigned to that officer and treasurer (i.e., Rūh Alláh Khán). You should give him a document for the ‘jághir’ assigned to him. And you should send him, at the time of necessity, the artillery and necessary things required by him for the entrenchment. You should write to him about these things. A collector should be appointed so that our ‘beel-dárán’⁴ may send the treasury to him. The letter of the Prince Bahádūr⁵, which has been addressed to the above-named Khán, should be handed over to (his) agent; or it should be enclosed with your own letter and (then) be sent to him; but it is better that you write him another letter. This man (i.e., Rūh Alláh Khán) is not an officer who has always treated me in one and the same way. All his flattery was for the object of gaining his own ends. It is possible that internally he is not sincere. You should think about him and then write to me. (Verse) “How can you make yourself a different person by applying paints (and cosmetics to your body)? Though the garment fits the body, it does not form a part of it (i.e., good wine needs no bush)”.

LETTER CXXI.

Evidently Zūl Fikár Khán¹ has appointed persons to carry the artillery; (but) it makes Rūh Alláh Khán hesitate in the midst of affairs, though it is also a state affair. But you should write to the above Khán (i.e., Rūh Alláh Khán) that he should use the guns for taking the fortress and should not place any confidence in those persons (appointed by Zūl Fikár Khán) till the conquest of the fortress (is completed). I saw the plan, sent by him (i.e., Rūh Alláh Khán), of the intrenchment of the fortress. The side for the entrenchment is good; and in many ways, it is better than other sides. But from the absence of a ditch (in the plan) it appears that outwardly the ground must be strong. It will be difficult to undermine (this stony ground). Two or three bastions and ramparts must be raised, so that the heavy blows of the firing of the guns will shake the firmness of the besieged and of the walls of the fortress. This difficulty must soon be solved. I also issued an order in this matter. I write what is required for this with my own hand and with a great urgency. (Couplet) “With various and different hopes we expect great success and victory”. May God forgive.

LETTER CXXII.

From the letters sent by the reporters of the army of (my) grandson, I came to know that the army of Alláh Khán, notwithstanding the approach of the enemy, were engaged in drinking, and he himself did not go to the enemy personally but sent others to punish them; and having gone to the house of Navázesh Khán¹ passed his time, from evening till morn, in drinking and in enjoying the dance. He did not restrain himself from drinking wine notwithstanding the prohibition (enjoined in the Koran). He still persists in (disobeying) this prohibition (of taking wine). Therefore the reporters for selfish desires attribute many things (i.e., bring charges) to the servants patronised by me. That devoted servant (i.e., you) should write to the secretary to inquire fully after all the posts (of the Khán) and then to write to me.

LETTER CXXIII.

You should write to Fateh Alláh Khán¹ that his best services have been represented to me in details and they have been appreciated by me; but he should not boast of serving me²; and he should not displease me by annoying the generals.

LETTER CXXIV.

I read the letter, sent by Mustmand Khán and written by himself with his own seal, containing (the account of) the spoliation of his ‘jághir’ on account of the locality¹ of the robbers. I have been requested by the Khán to get his buildings repaired and the wicked robbers punished. According to (my) order you should write to Khán Firūz Jang, “As the enemies are many, you should send there (i.e., to Mustmand Khán’s ‘jaghir’) your own son with a large army”.

1693. LETTER CXXV.

Saiyad Sa’ad Alláh¹ often writes me letters and requests of me the following things: “The reporter² of the Harbour of Sūrat³ should not be transferred; the son of the deceased Hakim Asharaf should be given some service in the hospital and should be encouraged by increasing his salary”. You should write to the Saiyad, “Henceforth you should not interfere in the affairs of the (government) servants, who are really oppressors, according to the decision of the auspicious verse of the Koran, ‘Don’t associate with those who oppress lest the fire of hell might catch you’ (and so on upto the end of the verse). Though these officials are not tyrants to others, they are oppressors in their own nature”. In every letter he expresses his desire, with a prayer, to die in God⁴. ‘Death is also life’ is true. This humble servant of the court of God (i.e., Aurungzebe himself) always recites in his daily prayer this auspicious verse of the Koran, ‘O God! Creator of heaven and earth! Thou art my master in this life as well as in the next; let me die a Moslem (or a true believer in Thee) and enable me to join the virtuous and the pious’. I think carefully over the meaning of ‘The man who dies this death (i.e., death in God) will meet, before meeting God, the prophets and the saints.’⁵ Though the learned men of my court have given nice interpretations (of these Koranic and traditional verses and sentences), I have not been perfectly satisfied with them. That learned man⁶ should write to me about these phrases of the Koran and the tradition after an inquiry. May peace be upon you.

1697. LETTER CXXVI¹.

You must have known that an arrow was darted towards Yákūt (Khán) and that it was found out that it was that unfortunate foster brother (i. e., Hadū) of Kám Bakhsha² who had darted the arrow. I punished the man who had darted the arrow and separated him from the foolish prince. I ordered what was to be done with that wicked person (i.e., Hadū) who was the worst companion³ of the prince. He who has Satan as his companion has truly selected a bad companion. (Verse) “The company of the wicked is dangerous like fire. When the fire is hot it burns the body; but when it is extinguished it makes the coat black (similarly an evil companion first annoys his friend and then blackens his character)”.⁴ By the bad omen of Hadū’s company the prince has been misled. Some ‘chilás’⁵ should be appointed to keep a watch over him round his tent. And you should inform me about him.

LETTER CXXVII.

Khán Jehán Bahádūr¹, notwithstanding his previous activity, displayed inactivity in this affair like old officers. When I reprehended about this his negligence he requested me to forgive him. But he has not improved. All this ruin (of our affairs) is to be attributed to his insincerity. How should it not be that there is no act worse than insincerity (i.e., insincerity is the worst act)? Truly, ‘The hypocrites are in the lowest pit of hell’². You should write him something for his forgiveness and should suggest to him this (Koranic) verse so that his eyes may be opened and he be warned against insincerity. Though it is impossible that the inward enemy (i.e., passion) should be strong, your greatest enemy is passion between your two sides (i.e., in your heart). Why do you allow this passion to really overcome you? O God! release us from the fetters of passion and let us not die in its bondage. (Couplet) “Man received favour from God which was His first favour.³ Whatever is shewn by God seeks after the misguided (i.e., God shews mercy and favour to the misguided). Blessing and its acceptance are from Thee; security and fear are (also) from Thee”.

1694. LETTER CXXVIII.

Amir-ūl-Umará¹ is dead. He was one of the old servants. ‘We have come from God and to Him we shall return’². He also possessed property. You should write to the finance minister of his province to confiscate his property with great caution and to take into possession as royal property every kind of thing obtainable from his servants with force and strictness³. You should make the secretary of the deceased (i.e., Mūrlidhar) understand that he will be favoured for his good service. You should inform me of the condition of the sons of the deceased.⁴ I have also spoken to another person about this matter; but with the thought of looking after his relatives I have appointed, a second time, that devoted servant (i.e., you) to this affair. Certainly you will display your worthy quality with truth and sincerity. Amán Alláh Khán⁵ is not unsuitable for this work (i.e., for governing the province of the deceased). (Therefore) he should be appointed to (this post). You should inform me about his titles so that they may be increased. I intend shewing him another favour shortly.

LETTER CXXIX.

This office has been fixed on Usaf Khán¹. The person selected by you (for this office) is also good; but he is a soldier. His business is not known. You should inform me of what you know about him. I am in need of an honest person for the ministership of Būrhánpūr². ‘The most important work should be taken first’³.

LETTER CXX.

What is Mūkaram Khán¹ doing? Notwithstanding his desire of (going to) a pilgrimage to the two sacred cities², why is he delaying? What is better than this (i.e., pilgrimage)?³ (Couplet) “Pilgrimage to the Lord of the House (i.e., the temple of Mecca) is good; but pilgrimage is to visit the temple of Mecca (i.e., pilgrims visiting Mecca search after the temple; but really they should search after God)”.

LETTER CXXXI.

The presents sent by (my) grandson Bahádūr¹ should be accepted (by you). But before doing this you should tell his agent not to send presents without (previous) information. May peace be upon you.

LETTER CXXXII.

Mūrshid Ali Khán is a revenue collector;¹ and he is also not devoid of honesty. If this work is offered to him, possibly he will perform it better than others. You should ask him (about this work) on your own behalf. That old servant (i.e., you) must have heard the case of Fazl Ali Khán². An army should be sent to punish the turbulent ‘Kazal-báshán’.³ What is Khán Bahádūr Hamid⁴ doing? This sinner (i.e., Aurungzebe) wishes that no crime, especially oppression⁵, should be perpetrated; the result will be that there will be order and peace in the kingdom. Kingship is not maintained without discipline. Sometimes orders appropriate to the occasion are issued through the force of passion and without volition. You should ask the opinion of the learned about this. May God be praised that your intention is good. You will not be punished by God. Truly, ‘Man’s action will depend upon his intention’.⁶ This tradition is correct, convincing and authoritative.

1692. LETTER CXXXIII.

Khájeh Abdūr Rahim¹ died. He was religious and pious and was very brave. One day he was standing in my presence with a country-made dagger hanging from his waist. I liked the dagger and said, “Its make is very fine”. He replied, “Its name is better than its make.” I asked, “What’s that”? He replied, “Ráfiz-i-Kūsh”². I observed, “I also want to get three or four daggers prepared of the same make and name for the state”. He took out the dagger from his waist, presented it to me, and said, “Till they are prepared, this humble present will be exalted in the state”. Then he took leave and departed. You should write to me about the condition of his sons³ or tell Ináyat Alláh Khàn to write to me so that each may be favoured according to his merit.

1697. LETTER CXXXIV.

Khán Jehán Bahádūr¹ died. ‘We have come from God and to Him we shall return.’ God is holy. How very negligent is man? How long will he be overpowered by passion?² At this time the Khán was desiring (to get) the governorship of the Deccan. How intensely was he anxious about it? Yes, the work of passion is worse than this. (Verses) “To destroy passion is not the business of wisdom (i.e., wisdom is overpowered by passion). The internal lion (i.e., passion) is not a plaything for the hare (i.e., wisdom). Passion devoured the whole world and swallowed it. Its belly was crying, ‘Is there any more (infidel)’?³ This passion is hell and hell is a dragon, before which (the wide expanse of) the ocean is nothing. Passion swallows up the seven seas and yet this world-burning passion cannot quench its thirst. (Men useless like) stones (i.e., sinners) and stony-hearted infidels enter hell with shame and disgrace. Yet hell is not satisfied with so much food (i.e., sinners and infidels) till this voice comes from God in response to its desire (of devouring more victims), ‘Are you satisfied’? Hell replies, ‘Am I satisfied? No, I am not yet. Look at my fire, heat, and sensation (i.e., I am still burning with the desire of having more victims)’. God stretches forth His leg to hell from ‘Lá Makán’.⁴ At this time hell is satisfied with ‘kūn-fi-kán’.⁵

As this our passion forms a part of hell, (and) parts always possess the effect of the whole (consequently passion has the effect of hell). None but God can imagine the insatiable appetite of hell. I pray for strength to the Ocean-splitting (i.e., Powerful and Great) God in order to remove (or dig out) the Mount Caucasus with a needle”.⁶ May the High God favour us with (His) grace and relieve us from this dark day (i.e., passion). I conjure Him by the name of Mahomet the Prophet and of his family. May the blessings and peace of God be upon Mahomet.

1706. LETTER CXXXV.

I read the letter sent by Nasrat Jang¹ to you. In this letter he has recommended Dáūd Khán² and mentioned his own services. Something should be written in reply. (But) we should wait for the conquest of the fortress (i.e., Vákingarh). After the conquest some of his requests should be granted; but before that, the granting of his requests is impossible. Henceforth for capturing the fortress you should order Tarbiat Khán³ to send all the necessary things. And you should also write to the garrison of the fortress of that side to send the artillery consisting of ‘jazáyars’,⁴ ‘rám-jangis’⁴, bullets, and gunpowder to the army of Nasrat Jang. Authority lies in the hands of the Powerful and Unique God; He does what He wills.

1704. LETTER CXXXVI.

It was clear from the letter of Sipáhdár Khán¹ that he had punished Mahábat Khán.² Thanks to the Almighty for this. He should be given, in addition, a personal title of ‘Hazári’ and a thousand followers. A robe of honour, a sword, a horse and an elephant should be sent to him. It should also be arranged to bestow additional titles on his followers. He should be gladdened with this good news. His agent should also be favoured if it is necessary. God is the best master and best agent for us.

LETTER CXXXVII.

I have selected five elephants for (my) grandson Bahádūr. You should choose two elephants out of these five and send them to his agent who should also be presented with a horse, a special robe of honour, and a dagger decorated with a tassel. You should inquire about these things from Javáhir Khán.

1694. LETTER CXXXVIII.

The reporters and Zabar Dast Khán¹ have written something regarding Saiyad Mūbárak.² Are these reports about the Saiyad right or not? The Khán considers himself as an honest man. You should ask Ináyat Alláh Khán (about the facts of these reports). Sáleh Khán³ has managed well the governorship of Akbarábád. You should write to Gopál Singh for helping the Khán (in the government of the province of Akbarábád). You should write the above Khán (i.e., Sáleh Khán) a letter of condolence. (Verse) “How long will the palm tree conceal the defect of its poverty”?⁴

LETTER CXXXIX.

The accident met by the deceased Ihtamám Khán¹ is through the negligence of (his) followers. We should not give countenance to them; nay we should break their backs with the stick of inattention (i.e., we should shew indifference to them). Whence shall we get an honest and intelligent man like the late Khán? He had fattened the (royal) horses so much and kept such fine order in the stable that I cannot describe it. O God! forgive him (i.e., the Khán) and have mercy upon him; because You are the most merciful. You should write strongly to Saif Khán² to punish the rebels. He should be given his pay in advance so that he will not delay (in punishing the rebels). The work is difficult.

LETTER CXL.

The eldest son of sovereignty (i.e., Mūazzam) has written (requesting me) to confer additional titles on (his) fourth son. Evidently the cavaliers of Rafi-ūl-Kadr¹ are more numerous (than necessary). The number should be reduced in consonance with his post. It is not advisable to give more personal titles to the younger son than to the eldest. In order to please my son I shall have to shew favour in another way.

Razavi Khán and the Hindu are not on good terms. These are two enemies; they are quarrelling for their law.² You should write a threatening letter to the Hindu.

LETTER CXLI.

Rūh Alláh Khán¹ discharged his debts with difficulty. This extravagant and rich Khán desires to squander away lavishly the money equivalent to the fine imposed upon him (i.e., not to pay the fine). He garbles the money accounts. When landlords are unable to pay money to the royal treasury, the debt is discharged from their estates by revenue collectors. You should appoint an agent to get from the Khán immediately the fine imposed upon him by the state. Not a single ‘asharafi’² should be left to the Khán but all the whole amount of fine should be recovered from him. His Majesty (Sháh Jehán),—may his tomb be sanctified, —was very particular in recovering fines. Immediately he appointed mischievous and strict ‘chilás’³ and thus received fines. I remember that one day His Majesty made Ja’afar Khán,⁴ who was at the time a vizier, sit in the ‘Ghosal Kháneh’, and received from him the fine imposed upon him. The above Khán was offended with the superintendent of the ‘Ghosal Kháneh, who had in his charge the amount of his fine, and was prepared to do him harm and injury. H. M. told the unkindly brother (i.e., Dárá) to reconcile both of them after the dismissal of the court and to make the above-mentioned Khán give the superintendent a ‘dūsháleh’.⁵

LETTER CXLII.

You should often bring the poor assistant of the prime minister into my presence. Meanwhile if he is selfish, you should prohibit him from this so that he may not do so again.

LETTER CXLIII.

To-day Tarbiat Khán¹ requested me to present two or three turbans adorned with jewels to two or three ‘Mang-báshis’² who had rendered good services during this expedition. You should say to the above Khán, “Though you have passed your life in government service and have been favoured (for this) by the emperor, you do not know that these ‘Mang-báshis’ do not deserve to be favoured in such a way”. For pleasing him and encouraging him for the service he rendered to the state, a turban adorned with a gold medal will be sent to him. Javáhir Khán will send it to him. Help and grace we receive from God. But in future the Khán will not make such a request regarding the ‘Mang-báshis’. If any one will execute an important royal work and will render the state a service with great caution, he will be rewarded and pleased with a robe of honour and money in cash, and with a horse in case he has lost his own horse.

LETTER CXLIV.

Tarbiat Khán¹ is yet in need of money. He has got money (from the royal treasury) for (distributing it) among the soldiers of the fortresses. From outside I came to hear that he has kept this money for his own private purpose. What can the wicked reporters do? The Khán has been appointed over them. These reporters upset important royal arrangements by selfishness; and being ashamed (of their conduct), they pretend ignorance in communicating the news. What is the cause of the fortification of the fortresses by the great rebels and of the watch of Esavi Khán over these fortresses? Had we been informed from the beginning these things would not have happened. The ‘jághir’ should be taken away from Tarbiat Khán and given to Būrhán Alláh Khán who complains of having no ‘jághir’. Evidently Būrhán Alláh Khán is in army. You should write and threaten the above Khán (i.e., Tarbiat Khán), “How has this case resulted in this manner? Why did you pay no attention to the results of the affair as far as your eye could reach? At the time when money was not distributed among the soldiers, when there was no provision in the fortress, and when the soldiers were weakened by want of food and money, where were you? It is enough if the soldiers receive their pay and are faithful in doing their work. We know that the soldiers can do nothing without money and food. Are these the ways of true and faithful Mohemadans to ruin the state affairs, which are truly divine, for the sake of selfishness, and to disregard, for the sake of this perishable life, the right of soldiers (of getting money), which strengthens the infidels to injure them? Immediately you should get the receipts of pay from all soldiers and send them (to me). Otherwise you will certainly be punished like those who are dishonest and help the infidels. Because, truly, God will not allow the tricks of the treacherous to prosper”.

LETTER CXLV.

The trustee, newly appointed by Ináyat Alláh Khán¹ and confirmed by me, ran away. What has he done? (Verse) “Everything which enters the salt mine becomes salt.” The Khán had no power of resistance. What can he do? He is helpless. If such was the case, why did he not come to me? Though he was not given money by my servants, he was not prohibited by them from coming to me. You should also yourself write strongly to him.

LETTER CXLVI.

Evidently Mahábat Khán of Haiderábád¹ died at Láhore. He has no other heir except his grandson whose father is dead. You should write to the administrator of the district thereof to confiscate the Khán’s property with caution and honesty. Because the royal treasury belongs to the public.² The king is the trustee (of people) and the officers are appointed by the king. None but the needy and the weak can claim a share of the property.

LETTER CXLVII.

To-day Marhamat Khán came into my presence, having put on a rich dress. The skirt of his robe was so long that his feet were not visible. I ordered Mūharam Khán to curtail two inches of the skirt of that foolish Khán. You should say to him, “The skirt must be of the same length that has been fixed by the court custom; otherwise you should not enter the ‘Ghosal Kháneh.’ A man should put on a simple and durable dress.¹ Ornament and fashion are the peculiar characteristic of women. These things are proper for women.” By way of advice you should speak to him some words (of the same nature) appropriate to the occasion.

1660. LETTER CXVIII.

I do not chew a‘pán’.¹ This betel shop is out of order. The department under the steward is also not in order. Is this the ability and sagacity of superintendents that they keep, at every time and at every place, the departments under their charge in a proper order²? Till the superintendents display their ability and nice and good nature and all lookers-on-glory know order, given to us by God, and display their order and discipline, envious persons will be degraded. Alas! alas! we claim for piety; but all this is boasting. Truly, I swear by God, this claim is great and unreasonable.

According to my order, the reply, sent by A’akel Khán³ to Mahábat Khán⁴ regarding the erection of the fortress of the capital (i.e., sháh Jehàn Ábad), is an excellent one. A servant must be of this type. Thanks to God for His grace.

LETTER CXLIX.

Devoted servant of (my) court, Vuzarát Khán Abdūr Rahmin¹ is dead. You should suggest me the names of some persons for the governorship of Málwá. These persons must be experienced. Raghūnáth Sa’ad Alláh Khán², at the time of his governorship, used to say, “The government affair should be given to such a person as possesses the quality of experience and a mind of entering carefully into the affair, and not to one who is affected with selfishness”.

LETTER CL.

That devoted servant (and) pivot of state affairs, according to (my) order, as powerful as destiny, you should write to Prince A’azam, “From the letter of Neek Nàm Khán¹ it was known that you had dismissed the three sons of your own old secretary. You seem to be wise and sagacious. Do as you like. Now you do not like Fazáil Khán Mir Hádi². I appointed Ináyat Alláh Khán to report (to me) your desires. You must be knowing that Kūkaltásh Khán³ during his governorship of the Deccan, and Rūh Alláh Khán⁴ during his governorship of Haiderábád⁵ (Deccan), had become sources of abominable actions. For the sake of policy I took them to task for a time; but in the end I retained them in their posts by remembering their past services”.

I have heard His Majesty (Sháh Jehán) saying, “One day the Emperor Akbar, whose abode is in heaven, observed, ‘Though Todarmal⁶ possesses a sharp intellect for the ins and outs of political and financial affairs, I do not like his pride’. Abūl Fazl⁷ quarrelled with Todarmal and began to indirectly complain against him. The Emperor Akbar said to him, ‘Elevated persons should not be degraded; therefore the officials should per force be retained in their services’”. (Verse) “Greatness and generosity belong to that person who sees the crimes (of his servants) and at the same time maintains his servants by keeping them in his service”.

LETTER CLI.

Khán Firūz Jang left his work unfinished. He did not go to receive my grandson who had come from Būrhánpūr, but went away to the Berárs¹. Why does not the Khán write a letter to me about him? Was the Khán informed to go to the Berárs through a letter from the agent or through divine news? Neither an order was issued nor was he told by me to go to the Berárs. Let him know from whom he received the post of generalship.

LETTER CLII.

Muhammad Bákar¹, the superintendent of the divine court, died. People talk something about Shikár Khán. One day, when riding, I heard people speaking more ill of him than of Muhammad Bákar. I often said that Muhammad Bákar was notorious for a mischievous habit, while Shikár Khán, for pride. But it was no effect. It is right that men get rewards for their actions. The Khán knows better what happened to the deceased (i.e., Muhammad Bákar), and what will happen to himself. The evil passion does not allow man to do good acts and to store up provision for the next life. Otherwise people would know that it is bad to practise oppression, but it is worse to encourage it². To render services to the avaricious is to kill the poor. To be thoroughly conscious of the responsibility of the judgment of the next life which is doubted is a difficult task. What if a man is certain of the judgment of the next life? The Khán must be given his ‘jághir’, but not a post in the state. (Verse) “Alas! alas! the indifference towards justice.”

Gūlám Mūhi-ūd-Din opened a shop in the army of A’azam. He claims himself to be a ‘dervish’. It is necessary to dismiss him. (Couplet) “Such people (like Gūlám) are not men but only figure-heads. They fill their bellies and are men of passion”. They are ignorant and abject persons, of a defective temper and utter false words. Where is faith, and where is (true) Islám?

1694. LETTER CLIII.

Prince A’azam, for his arrears due to the government, has requested that the district of Lūdhi should be assigned to him (so that he may be able to pay off his arrears from the revenue of the district). You should write to him or tell his agent, “There is no harm if his arrears remain unpaid. They will be considered to be paid off from the assets, cash money, the price of the jewels, &c. This is not the business of merchants”. His Majesty (Sháh Jehán) used to keep in arrears more than one-fourth part of (the produce of) the ‘jághirs’ of the princes and the nobles. In my time all rules are without force.

Many times the pivot of the kingdom (i.e., Asad Khán) used to say on his own behalf, “I have never been appointed to manage the state affairs outside the capital. If I am sent abroad people will see my way of working¹”. I had heard these words reported by the spies word for word. At this time I came to know from the reports of reporters that an accursed enemy had attacked Zūl Fikár Khán² (at Gingi) and had not allowed provision to be in the Khán’s reach and that the Khán is in difficulty and requires help. A royal mandate was issued to you for going soon to the help of your son. When you made delay in joining him, I wrote the letter with my bright hand. Because you confessed your love for your son; but now when he is in difficulty, why do you hesitate to go there? To set forth a claim is one thing, and to fulfil the claim is another. (Verse) “Don’t boast more; because your pride is over³”.

LETTER CLIV.

Old devoted servant, notwithstanding that you have been favoured by me for a long time and have served me and that I have a great opinion of your knowledge about rules and about human virtues, you pocket the insults of the government officials and do not remember the (following) words of Sa’adi¹: (couplet) “Both you and I are servants of the same master; both of us are servants in the court of the king (consequently one officer should not pocket another’s insult)”. It is very strange. Sa’ad Alláh Khán² used to say, “The (Persian) letters ‘alif’ and ‘nūn’ in the word ‘divân’ (secretary or minister) resemble the pen and the inkstand (respectively) (i.e., the last letters ‘alif’ | and ‘nūn’ of the word ‘diván’ shew that the ‘diván’ has got a pen and an inkstand before him as the signs of his post)”. (But) the ‘diván’ who has not got angelic qualities is either a demon with pen and inkstand before him or a brute or a picture devoid of intelligence.³ Henceforth you should be careful. And with your confidence you should regard the servants of the royal court your equals; and you should not leave observance unobserved (i.e., you should possess the discriminative power).

LETTER CLV.

To-day (my) grandson Muhammad Azim¹ requested (me) to annex the district of Lashakarpūr² to the ‘jághir’ of Prince A’azam. You should ask him, “With what hope have you cherished this well-wishing in mind? Had this request been suggested to you by A’azam, there would have been no harm. Otherwise you should not make such requests; because they do not augment sincerity of heart but increase pride and self-conceit.” The Almighty God is an agent for us; and I call upon Him. He should have mercy upon us and He may make us enter His shadow.

1699. LETTER CLVI.

You must have heard the news of the death of Mūkhalis Khán¹. I was pleased with his noble and virtuous qualities and his versatile genius. May God be pleased with him. This world where death is rampant has many calamities and its toys are perishable. Where are the wise heart and the seeing eyes? (i.e., wise men are to die in this world). A person indirectly complained before me, “This man (i.e., Mūkhalis Khán) does not consider any other man better than himself.” I replied, “He does not find any other man better than himself”.

Letters Addressed to
Gházi-ūd-Din Khán Bahádūr Firūz Jang¹.

LETTER CLVII².

(My) sincere Khán Firūz Jang, I desired to come myself to see this loyal friend (i.e., Firūz Jang who was ill at the time); but with what face and how can I see you? Consequently I have sent Sa’adat Khán³ on my own behalf to see my eye (i.e., my dear Khán) and to represent to you what is concealed in my heart. Grapes are the only new fruits obtainable here. But the Greek physicians consider them injurious for the health of the noble, sincere, and learned Khán. Therefore I myself do not take grapes. If the Holy God wishes we will eat grapes together after the immediate recovery of your health. (Verse) “O God! how pleasant is this my desire (of getting recovery)! May Thou fulfil this desire”.

1702. LETTER CLVIII.

Sincere Khán Firūz Jang, the separation of your army cannot be helped. Send your son¹ into my august presence to be favoured with gifts and allowances. Then he will return to my loyal friend (i.e., you). (Verse) “Beware! when you do not know the divine secrets, do not be disappointed. Plays and tricks (of fortune) are concealed behind the curtain. Do not be grieved.” (I.e., a person like the Khán should not be disappointed at his misfortune; because after a time good luck will succeed misfortune). (Verse) “What burnt the heart with anxiety was the fear of separation. Any how we must put up with this separation on account of the faithlessness of the sky”. (Similarly the Khán should put up with the separation of his army for which he was in great anxiety).

LETTER CLIX.

Sincere Khán Firūz Jang, may God be praised. There is no difference of heart between us (i.e., we love one another even from a great distance). (Couplet) “If you are in Yaman¹ and at the same time with me (i.e., with my heart), you are near me. But if you are near me and at the same time without me (i.e., without my heart), you are in Yaman.” (I.e., if you are at a distant place like Yaman from me and yet if you love me at that place, you seem to be near me; but if you are near me and yet do not love me, you seem to be far away from me at Yaman). (Similarly though Aurungzebe was far away from the Khán, on account of his love for him he imagined himself to be near him). You must have been probably informed of the affairs of the whole day so that the physical union might be kept up. I have not seen Ináyat Alláh Khán. His place is vacant. (Verse) “The rose is rose wherever it grows”.

Letters addressed to
Zūl Fikár Khán Bahádūr Nasrat Jang¹.

LETTER CLX.

Sincere Nasrat Jang, first this country (i.e., the Deccan) was governed by the Delhi kings. The powerful Bahámani² kings usurped it from the possession of the Afghán kings of Delhi. Having found them addicted to sensual pleasures and engaged in low worldly affairs, we (i.e., the Mogul emperors) took advantage of it and acquired the throne and the canopy for us (i.e., we founded our Delhi Empire). They received the reward of their actions from the revengeful leaders,³ i.e., the Bahámani kings treated their masters (the Afghán kings of Delhi) badly and unfaithfully; they themselves, in return, were treated so by their servants. Shivá(ji)⁴ and others also treated them badly. (Couplet) “Take advantage when the kingdom is in your hands; because the kingdom passes from one hand to another (i.e., take possession of the Deccan; because it has passed from one ruler to another)”.

LETTER CLXI.

Why Should a fertile land be given to an ungrateful ‘káfir-i-harabi’?¹ Why should we be negligent in carrying out works which it is impossible to accomplish without any evident objection? Have we not read about the reward of the crusade (against the infidels) in the ‘Sahihain’²? Have we not got power of conquering kingdoms and of imprisoning rebels?

LETTER CLXII.

Khán Nasrat Jang, Ráo Dūlip¹ sent his other subordinates except Mūltifat Khán² to prince A’azam in order to request him that as the work was heavy, there would be no harm if it was reduced. All right. Many of the subordinates of the Ráo are in common cause with the shameless Rámá³. They do not understand they they make themselves the butts for the arrow of destruction in the next life. (Couplet) “Wheat grows from wheat; and barley, from barley (i.e., as you sow so shall you reap). Don’t be unmindful of the reward of (your) action”. (Verse) “Oh! Morning breeze, kindly tell this beautiful deer that it has caused us to wander on mountains and in jungles”. May the end be safety.

1702. LETTER CLXIII.

My sincere Nasrat Jang, (our) whole energy was devoted to the conquest of the Deccan which was the most important work. Thank God that we have accomplished the work (of conquering the Deccan)¹. But the expenses incurred in this meritorious journey (of the Deccan) are defrayed from the treasury of the Northern India. We are still in debt. I have heard that in the Karnátic² large and old treasures are hidden and buried under the ground. The ‘Zamindár’³ of Bijápūr of an unknown origin has usurped the kingdom of the Karnátic by force. The grandson of Shiváji is the father of the hellish Shiváji (i.e., the grandson is worse than even the grandfather). Evidently his kingdom (i.e., the Karnátic) is not strong. Its revenue is said to have been estimated by the late Masūd Khán at seventy or eighty lacs of ‘hūns’⁴. Why don’t you take possession of this kingdom (of the Karnátic)? You should inquire from your own deputy, who must be Dáūd Khán⁵, about the condition of this kingdom and about the plan of taking it. Why are you careless and negligent about this⁶?

LETTER CLXIV.

My Khán Nasrat Jang, government servants do not pay any attention to honest people; because from beginning to end these honest men have no regard and respect for the government officials. The oppressors are not afraid of giving (money) to and taking (it) from honest men (i.e., the oppressive government servants bribe and fleece the honest); i.e., it will require no miserliness to give water to others from the ocean. Their wicked actions are contrary to my order. I do not know what punishment will be inflicted upon me on the day of judgment and what hardships will befall the subjects¹. (Verse) “The thought of Saturday embitters the Friday of the boys². The pleasure of to-day without the anxiety of to-morrow is enjoyable (i.e., sufficient unto the day is the evil thereof)”. Any how the men of power should always fear honest men and should every moment say, ‘O God! save me and protect me (from sins)’.

Letters addressed to
Mirzá Sadr-ūd-Din Muhammad Khán Safavi¹,

Second Paymaster.
LETTER CLXV.

Mirzá Paymaster, Ikhalás Keesh-i-Punjábi² has been raised to the post of ‘Dū-Sad-o-Punjáhi³’. You should make an entry of this into the record of titles.

LETTER CLXVI.

Mirzá Paymaster, Muhammad Ebráhim, the bashful courtier, has been raised to a high honour, i.e., to the post of ‘Seh-Hazári’, two hundred and five hundred followers, a title of ‘Mirzá Kháni’, and a present of two thousand rupees, at the request of the Begum¹. According to (my) order, you should write him a letter communicating these favours. He who acts virtuously and piously is rewarded by God.

Letter addressed to
A’akel Khán¹,

Fort-keeper and Governor
of the Capital of Sháh Jehán Abád².

1662. LETTER CLXVII.

I read the petition of that old servant (i.e., the Khán). You have expressed the desire of retiring from the service and of tendering resignation of your post. When I have protected you under my service, which is the object of divine glory and favour, do you think that you will get a better post anywhere else than here? In case of you insist, your petition will be certainly accepted and your request (for resignation) will be complied with; and a sum of one thousand rupees per month, amounting to twelve thousand per year, will be assigned to you.

Letter addressed to
Hamid-ūd-Din Khán Bahádūr¹.

LETTER CLXVIII.

Hamid should know that a few days ago prince A’azam uttered these words before me: “There are my three bitter enemies—Hamid-ūd-Din Khán, Amir Khán², and Mūna’am Khàn³”. I replied, “Amir Khán is a good-natured man; he is the enemy of none. It is proper that Hamid is also not an enemy. The nature of Mūna’ am Khán is unknown to this oppressive and ignorant man (i.e., Aurungzebe himself)”. Did you ever consider why you are indifferent to your own condition and to death which is nearer to man than the strip of his shoe and the pulse of his neck (i.e., death comes unexpectedly)? Woe! woe! Alas! alas! (Couplet) “Sometimes I am left behind my hand, heart, and foot (i.e., sometimes I become helpless). O life! you are passing away soon; I fear that I will be left behind you (i.e., I will die soon)”. If you think it right I will recommend you to prince A’azam. If you quarrel with each other I will reconcile you both; so that you may not be dishonest in serving this mortal creature (i.e., Aurungzebe). Whatever you think write it to me or inform me of it.

Letters addressed to
Ináyat Allàh Khán¹.

LETTER CLXIX².

Yesterday when Abūl Vafá³ was present a simple dervish came there and asked for something for his family. I said, “What has the dervish to do with (worldly) desires? He should be free from the desires of this world and should have nothing with him (i.e., be poor in worldly things)”. People cry, ‘A dervish, a dervish⁴’; but they do not know who is a dervish and what is his business. (Verse) “The world is a mirror of imagination and the people thereof are the worshippers of this mirror. People imitate passions and say, ‘It is for God’.” O God! awaken us from the sleep of negligence. Amen! amen! amen!

1699. LETTER CLXX.

Hidáyat Keesh¹ and Ikhalás Andeesh boast much of their being converted into Islam. (But) their boasting is unnecessary. The former boasts in my presence while the latter displays a bad disposition before prince A’azam. You should make them understand (not to behave in this way). (Verse) “O Nakhashaby²! get up and put up with time; otherwise you will be a butt for the world (i.e., you will be ruined in the world). The wise men of the world say, ‘Wisdom consists in putting up with time’”. May God make you listen with your ears and see with your eyes. May peace be upon men of discretion and of virtue. You may have heard the details of the conduct of these two ungrateful wretches towards the prince. What can be done? There is no remedy for one’s affairs. I gave orders according to the requests of these ungrateful wretches. (But now) I issued an order to imprison them. It was not known that these irreligious persons would become so very impudent as to represent untruth to the prince and to attribute untrue things to this auspicious person (i.e., Aurungzebe himself). Very well. A friend and friendship must be constant. If the High God wishes I will look to their cases.

According to (my) order you should write a letter to prince A’azam and send it soon to him with Iaar Ali Beg:³ “In order to shew partiality to the most stupid Afazal, you have not dismissed the tyrant, Hasan Beg of Chakleh Kūrá. The inhabitants of this place lament constantly, strike their heads against the ground (i.e., bewail) and say, (verse) ‘If you will not give us justice, there is the day of judgment for our justice’. The last remedy is of branding, i.e., this Chakleh will be deprived of your ‘jághir’ and you will have no recompense for that⁴. The earth is firm and the sky is far away. The trustworthy agent (or the trustee) said to the secretary (or the minister) before the landlord and the subjects, ‘It is easy to be a secretary but it is difficult to be a trustee’. In some of the districts your army get money by oppressing the people. You should select God-fearing and virtuous men, look carefully into their character, and appoint them (in the places at present filled by the tyrants), so that both you and I will be free from responsibility on the day of judgment. Officers should not be the relatives and brothers of a minister and reporters should not be the sons of a ‘faujdár’ and of a trustee”.

LETTER CLXXI.

You should say to Hidáyat Alláh¹, Zarrin Raquam², to write in good hand the (following) quatrain in the letter to be sent to prince Muhammad Kám Bakhsha³. (Quatrain) “With my own two hands have I set fire to my own harvest. Why should I complain of my enemy? No one is my enemy. I myself am my own enemy. Woe to myself, to my hand, and to my skirt!”

LETTER CLXXII.

MirJalál-ūd-Din¹, who has resigned the service of prince A’azam, is evidently the nephew of Himmat Khán who was my paymaster. The Mir is a born Saiyad of a noble parentage and of a good disposition. You should enquire into the cause of his resignation.

LETTER CLXXIII.

The letter of Mū’atemad Khán¹ is not a revelation that it should be acted according to per force and that order should be disturbed. Any how, when he is tired of himself and has resigned, you should write him to come to Akbarábád and to take charge of the ‘diváni’ thereof.

1694. LETTER CLXXIV.

Asad Khán and his son have written to me, “The prince (i.e., Kám Bakhsha) is ready to fight against us with the support of the infidel Rámá and desires to enter the fortress (i.e., Jinji)¹. But on account of the caution of the royal army, the accursed Rámá could not come out of the fortress and receive the prince in. This is the reason of the delay in taking the fortress.” According to (my) order you should write them to keep a watch over the prince and to take the fortress. You should write a strong letter and entrust it to Iaar Ali Beg² who will send it to them by rapid stages. It should not be that the prince joins the enemy (i.e., Rámá) and foils our efforts like the late prince³. (Verse) “In a country where boys are rulers, the claims of a hundred years’ services become as playthings to them (i.e., when boys become rulers, they do not pay any regard to long services and thus upset the plans of the king)”.

Having heard about the great wealth of India Sharif-i-Mecca⁴, for taking an advantage for himself, sends me every year an envoy (for receiving money from me). This sum of money which I sent (with the envoy to the Sharif) is for the needy. We should take care whether the money is distributed among the poor or is wasted by the Sharif. On your own behalf you should write to the great and rich merchants of the auspicious harbour of Sūrat⁵ that this sum of money will be sent through them to the needy of the two holy and auspicious cities (i.e., Mecca and Medina) if they guarantee its safety. Any how religious charity practised by government should not be known to the public. My object is to please the holy souls of the prophets, the Glorious and Sublime God and His companion (i.e., Mahomet). May the good will and peace of God be upon him (i.e., Mahomet) and upon his family. If this is also impossible, why should it (i.e., money) not be distributed among the poor of this country (i.e., India)? Because the manifestation of the Holy God is reflected in every place (i.e., God is omnipresent). We are nearer to God than even to the pulse of our neck.⁶

Letters addressed to
Asad Khán¹.

LETTER CLXXV.

You should write, nay address in a respectable way as in a petition, to the heir-apparent, Muhammad Mūazzam Sháh Bahádūr, that the post of the faujdárship of Jalálábád² had been managed well by Sheikh Karim Ulláh. His father was a soldier and also a civil servant. I am not fully informed of his condition. You should write what his post is.

I have heard from outside that the agent of the ‘Sūbidár’ who is a landlord in the province of Káshmere³ comes for a long time into the ‘diváni’ court about the case of the revenue of a ‘jághir’ which the ‘Sūbidár’ wants to receive from a Káshmiri officer. The judge of the court, through partiality to the irreligious Káshmiri officer, does not compel him to give the rightful revenue to the ‘Subidár’. In this case it is allowable if the ignorant bring an excuse for their ignorance and foolishness. May God forgive them. Yet why should the wise bring forth an excuse? Often have I said with a loud voice and again I say, “In giving the rightful man his due and in crushing the oppression of the tyrants, I do not shew partiality even to any of my sons; then how can I be partial to others⁴?”

The Amir should be satisfied with putting on the gold turban presented to him only on the auspicious Sunday⁵. He should not make another turban.

LETTER CLXXVI.

You should write to my dear son Bahádūr, “This world passed away, and the next one came near (i.e., the world will be destroyed and the day of judgment is near). The things which will be left behind us (after our death) as a memory and which will be useful to us (in the next world) are good and charitable deeds¹. You should know that you have to depart from this world and therefore do charitable deeds (by taking advantage of your present life). That man is wise who takes advantage of the present time which is between the past and the future, practises as soon as he can good and virtuous acts, and considers the present and the future as the past (i.e., takes advantage of the present time and does not lose any opportunity). (Verse) ‘O Sa’adi²! you give daily advice to every one, but you yourself do not act upto it (i.e., nor is it Homer nods, but we that dream).’”

LETTER CLXXVII¹.

I sent my sincere and devoted servant (i.e., Asad Khan) to the house² of prince Bahádūr. By giving a warning to the father (i.e., Asad Khán) and the son (i.e., Zūl Fikár Khán), I augmented the houour of the prince. Evidently he became proud and self-conceited and lost his (royal) dignity. May God forgive him. It is proper on his part that he should tender a personal apology, go to the house of Nasrat Jang³, beg the Khán’s pardon⁴, and consider himself a subordinate of his father. The taste of ‘káneh kuchcha⁵ should not be forgotten. (Verses) “Do you know what is manliness? Do you know who is a brave man? A brave man is he who puts up with his enemies and associates with his friends”.

LETTER CLXXVIII.

You should make a petition to prince A’azam. The prince has interceded for the fault of A’atibár Khán¹. Saiyad Sa’ad Alláh Dervish² has written to the prince to practise great patience. You should write to the prince the two (following) fine and charming hemistichs sung by Abdūl Kádir Bedil³ which are applicable to this case: (verse) “Fear the sighs of the oppressed; because at the time of their prayer acceptance comes to receive them from the court of God (i.e., the sighs of the oppressed are heard and responded to by God)”.

Letters addressed to
Abdūl Kásim Khán.

The Khán was distinguished with the title of Mūltifat Khán. (Cf. Let. CLXII). After the death of Amir Khán, he received the title of Amir Khán. He was the head of the body guards of His Majesty (i.e., Aurungzebe). He knew the most holy nature of Aurungzebe and made fine remarks appropriate to the time and occasion before the emperor.

LETTER CLXXIX.

You should write to Muhammad A’azam Sháh, “I (i.e., Aurungzebe) am pleased with your honesty and intelligence. How long will the poor Záhedeh Bánū remain in misery and affliction? She has a claim on you and me. To deprive her of this right becomes the cause of displeasure to God. Don’t you know to what an extent the overflowing bounty of the forgiving Creator forgives the crimes of many sinners and of men of bad actions? For God’s sake and my sake remove from the bosom the old (feeling of) revenge and the remembrance of the former quarrel. You should shew favour to this old lady who has no other relative except you. Her grandsons (esp. Badhū) saw an evil day as a punishment of their actions. We have to leave the world; consequently we must put up with every man. (Verse) ‘Tell who is the man in the world who has not committed sins (i.e., every man in the world commits sins)’. I remember the rare words uttered by Miyán Abdūl Latif¹—may his holy tomb be sanctified—, ‘To give countenance to an ungodly person and to deprive a rightful man of his right are the worst crimes’. The Creator of real effects (i.e., God) produced an effect upon the tongue of this sinner, full of sins (i.e., Aurungzebe). What more can be written than this²?”

LETTER CLXXX.

According to (my) order, whenever Sar Faráz Khán Abdūl Latif Khán¹ comes to salute ‘the best of the kingdom’ and ‘pivot of state affairs’², having raised his hand after the salutation he should follow the Khán, when he rides on a horse. If the Khán rides in a ‘pálkee’³, Sar Faráz is free from other ceremonials after saluting the Khán. If the Khán rides on an elephant, he should go after him. If the Khán speaks, he should reply; otherwise, not. Rákánhū and other ‘Panj Hazáris’ should dismount and salute the Khán. Asad Khán should give a betel to Rákánhū and say good bye to other ‘Panj Hazáris’.

The copy of a mandate issued by
Prince A‘azam to Afazal Khán.
LETTER CLXXXI.¹

Saiyad Kamàl Khán² died. You should write to the agent (asking him) to inform the emperor of this. The condition of the followers of the (late) officer is clear to His Majesty (i.e., Aurungzebe). Ináyat Alláh Khán³ is acquainted with the good services of every officer. His Enlightened Majesty will appoint him whom he considers fit to this post. There is no Cáshmiri in this province whom I can appoint and with whom Ináyat Alláh Khán is pleased. The balance due to this Afghan (i.e., the late Saiyad) will remain of course on paper and will not be received. The province will produce a less revenue and the people will be ruined. I have heard the awe of Ináyat Alláh Khán to such an extent that I won’t accept even a lac of rupees in place of one rupee. Change! change! change! (i.e., there is a constant change in everything). The (government) affairs require the conditions of the fear of God and the fear of being punished by the king. A minister should not entrust such affairs to his relatives and friends. Mir Tazá must be in Launi⁴. I have not appointed those, as government servants, who have faith in the Mir’s action, and who possess ‘jághirs’ for oppressing the people and exacting money from them.

INDEX.

A’akel Khan, Let. xxviii, cxlviii.

A’atibar Khan, clxxviii.

A’atimad Khan, xxv.

Aaza-abad, cxvii.

A’azam Tara, xliii.

A’azam Shah Bahadur, Sultan Mahammad, Introd., viii to lxxii, lxxiii, xcvi, cx, cxiii, cxviii, cl, clii, cliii, clv, clxii, clxviii, clxx, clxxii, clxxviii, clxxix, clxxxi.

Abdul Kasim Khan, clxxix, clxxx.

Abdullah Khan, xcvii.

Abdul Latif (Miyan), xxii, xcii, clxxix.

Abdul Majeed Khan, xxxviii.

Abdul Nabi, xxxiv.

Abrahim Khan, cxvi, cxviii, cxix.

Abshar-i-Tavfeek, xii.

Abul Fazl, cl.

Abul Vafa, cvi, clxix.

Abu Nasir Khan, iv, cix.

Abu Sa’aeed Marz, lv.

Accountants (real), xiv.

Adab-i-Alamgiri, Preface.

Afazal (most stupid), xiv, clxx.

Ahadis, xciv.

Ahmedabad, xxiii, xliv, cxvii.

Ain, cxvi.

Akbar (the emperor), xxxvi, lxxxiii, cl.

Akbar (the prince), xcv, clxxiv.

Akbarabad, xi, lxxxv, xci, cxxxviii, clxxiii.

Alamgir, Preface.

Alif, cliv.

Ali Mardan Khan, xlviii, liv, lv.

Ali Vardi Khan, xix.

Allah Khan, cxxii.

Allah Yar Khan, xlii.

Aman Allah, xix.

Aman Allah Beg, xxiii, xxxvi, xxxvii, lxv.

Aman Allah Khan, cxxviii.

Amanat Khan, xlii.

Ambition, xcv.

Ameer Khan, xcviii.

Ameer Khan, xcix, clxviii.

Ameer Khan, clxxix.

Ameer Khan, Abdul Karim, Preface.

Ameer-ul-Umara, Introd, xci, cxxviii.

Amir, clxxv.

Amjad Khan, xcvi.

Artillery, xi.

Asad Burj, xii.

Asad Khan, Introd., xcii to clvi, clxxiv, clxxv to clxxviii, clxxx.

Asad-ud-Din, xxxix.

Asharafi, cxli.

Asla, xxx.

Ateek Allah Khan, xciv, cxviii, clxvii.

Aurungzebe, Preface, Introd.; his activity to state affairs, xxviii; his advice to his sons and grandsons, Preface, lxxxviii, clxxvii; his anxiety for the interests of the sons of his deceased officers, xxxviii, xxxiii, cxxviii; A. as an epicurean, x., cxvii; his asceticism, lxxi; his bigotry and fanaticism, Preface, ii, xviii, clxi; his bravery and generalship, v; his character, liv; his charity, lxxviii, cvii, clxxiv, clxxvi; his confiscation of the property of the deceased nobles, xcix, cxxviii, cxlvi; his death, lxxii, lxxiii; his determination, liv; his distrust, xxviii, xxxvi, xlvii; his fondness for delicacies, x; his foresight, liv; his humility, lxxxiii; his justice, Preface, Introd., xiv, clxx, lxviii, clii, xxiii, lxviii, cxxxii, lxxxviii, xcii, xciv, cxxxii, clii, clxiv, clxxv; his kindness, Preface; his Koranic knowledge, Preface; his letters, Preface; his love for his sons, xxix, xli; his love for his subjects, vii, xx; his love for honest men, xv, xxxvi; his love of money, lx; his narrow mindedness, xxxi; his partiality for the Mohemadans, xxxiii; his patience, v; his private life, Preface; his religious devotion, Preface, xxiii, lxxxviii, cvi, clxxiv; his repentance of his crimes, vii, xxxvii, xliv, cxvii; his scholarship, Preface; his self-eulogy, v; his simplicity in dress, cxlvii; his well wishing of his subjects, Preface.

Aya Mal, Raja, Preface.

Azim-ud-Din Bahadur, Mahammad, Introd., lxxii, lxxiii, lxxxvii to xc, clv.

Badakhshan, i.

Bahadur, civ, cviii.

Bahadur, clxxvi, clxxvii.

Bahadur Beg Shervani, xxxvi.

Bahadurpur, xx.

Bahamani kings, clx.

Bahlol Shervani, xxxvii.

Bakhashi, clxvi.

Bak Khan, lxv.

Balance sheet, liii.

Bali, xix.

Balkh, i, xxxvi.

Bani Shah Darag, xliii.

Bans, lxxxiv.

Bareetee Shah, lxxvii.

Bargi, cxi.

Barnala, xliii, cxi.

Basan Singh Kachava, (Raja), xi.

Bedil, xcviii, clxxviii.

Beel- daran, cxx.

Begum, lxxii, lxxiii, clxvi.

Bengal, xxxvi, lviii.

Beparian, xx, xciv.

Berars, cli.

Bidar Bakhta Bahadur, Mahammad, Introd. xi, lxiii, lxxii, lxxiii, lxxvi to lxxxvi, cxx, cxxxi, cxxxvii.

Bijapur, lxxii.

Bijapur, clxiii.

Birth (Aurungzebe’s), xxxi.

Biryani, x.

Branding, lxx.

Brave grandson, Introd.

Burhan Allah Khan, cxliv.

Burhanpur, cxxix, cli.

Cabul, lviii, xcv, civ.

Cadi, cxvii.

Capital cxvii.

Cashmere, cv, cxvi, clxxv.

Caucasus, cxxxiv.

Centre of Affairs, Introd.

Chakleh Kura, xiv, xxii, clxx.

Chamarkundeh, xl.

Chanchi, cxiv, cxvi.

Changer of Hearts, lxii.

Chauki, lv.

Chawa-chandan, xlii.

Chehar-Hazari, ci.

Chhavani, cxxiv.

Chilas, cxxvi, cxli.

Chinese, xxi.

Cujwa, xci.

Chin Kilich Khan, xcvi.

Dagh-tasihah, lxx.

Dah-Hazari, lxxiv.

Daireh, clxxvii.

Dak chauki, xcvi.

Dali, ix.

Dami, xcix.

Dara Shekuh, Introd., v, xlvii, liii, liv, xcv, cxli.

Darshanians, xii.

Dastur-al-Amal Aghahi, Preface.

Daud Khan, cxxxv, clxiii.

Day of Judgment, xiv, xxiii, xxxv, xxxvii, xl, xcii, clii, clxiv, clxx.

Dear grandson, Introd.

Death in God, cxxv.

Deccan, lviii, lxxxv, cxx, cxxxiv, cl, clx, clxiii.

Deccan War, Preface.

Dervish, clxix, cvii.

Dhun, xliii.

Dianat Khan, Abdul Kadir, lxiii.

Dilaver Khan, xxxix.

Dinar, liii.

Dirams, xciv, xcix.

Dishonesty, lxix.

Divan, cliv, cxx.

Divani, clxxiii.

Divan-i-Aam, xii.

Divan-i-Khas, xii.

Doharah, Lxxvi.

Duhad, xxxi, lviii.

Du-Sad-o-Panjahi, clxv.

Dushaleh, cxli.

Eftikhar Khan, lxii, lxix.

Eldest son of sovereignty, Introd.

Era (Hindu), ii.

Esavi Khan, cxliv.

Fateh Allah Khan, v, civ, cviii, cxxii.

Fateh Jang Khan, xix, xxiv.

Fatehpur, lxxvi.

Faujdarship, xix, xxxvi.

Fazayal Khan, lxii, cl.

Fazil Khan, lvi, lxii.

Fazl Ali Khan, cxxxii.

Fida Khan, lxxxi.

Firuz Jang, Khan, Introd., lxxix, lxxxiv, cviii, cxxiv, cli, clvii, clviii, clix.

Gabriel, lix.

Gaj-nals, lxxxiv.

Garden, cxii, cxvii.

Ghari, xii.

Ghaut, xliii.

Ghosal Khaneh, xlviii, liii, lxx, cxli.

Gisu Daraz (Shah Bandeh Navaz), lxxi.

God-nals, lxxxiv.

Gopal Singh, cxxxviii.

Grandson of high dignity, Introd.

Gujarat, xix, xxxi, lviii, lxiv, lxxiii, cxviii.

Gulam Muhi-ud-Din, clii.

Gul-dasteh, cxii.

Gulshan-rawan, xlii.

Gurz-bardars, lxxi.

Hadu, cxxvi.

Hafizeh Mariam, lvi.

Hafz Allah Khan, cxviii.

Haiderabad, cxlvi, cl.

Hajipur, xxxvii.

Hakim Asharaf, cxxv.

Hamid-ud-Din, Khan Bahadur, Introd., cxxvi, cxxxii, clxviii.

Happy son, Introd.

Hasan Ali Khan, xix, xxxiv.

Hasan Beg (of Chakleh Kura), xiv, clxx.

Hayat Bakhsha, cxvii.

Hazari, cxvii, cxxxvi.

Head groom, viii.

Hidayat Allah, clxxi.

Hidayat Keesh, clxx.

Hidayat Keesh-i-Punjabi, lxxi.

Hindus, ii.

Hirat, i, xcv.

Hiyat-un-Nisa, lxxiii.

Honest men, clxiv.

Honesty, xv, xxxiv, xxxvi, xlvi, xxxix.

Horses, viii, xlii, lxi.

Huns, clxiii.

Hunting, xii, xxviii.

Husain Ali Khan, cii.

Iaar Ali Beg, cxvii, clxx, clxxiv.

Ihtamam Khan, cxxxix.

Ikhalas Andeesh, clxx.

Ikhalas Keesh-i-Punjabi, clxv.

Inayat Allah Khan, Preface, Introd, lvi, lxxi, cv, cxvi, cxxxviii, cxlv, cl, clix, clxix to clxxiv, clxxxi.

India, lxxviii, lxxxiii.

Industry, lxiv.

Islamabad, xi.

Islam Khan, x.

Islam Khan, cv.

Ja, afar Khan, cxli.

Jaghirs, xii, xiv, xxxiv, xxxv, xxxix, lxviii, lxx, lxxxix, cii, ciii, cxx, cxxiv, cxliv, clii, cliii, clv.

Jalalabad, clxxv.

Jalal-ud-Din Rumi, cxii.

Jaldu, xcvii.

Jasvant Khatri, lxx.

Jasvant Singh, xci.

Jats, xi.

Javahir Khan, cxxxvii, cxliii.

Javahir Khaneh, xcvi, ci.

Jazayars, lxxxiv, cxxxv.

Jehan Ara Begum, lxxvi.

Jehangir, l.

Jharukha-i-Darshan, xii.

Jinji, cviii, clxxiv.

Kabil Khan, lvi.

Kabuli, x.

Kachakra, xxi.

Kadirabad, xl.

Kafir-i-Harabi, clxi.

Kafur, l.

Kaharkun, xxii.

Kalimat-i-Taibipat, Preface, Introd.

Kam Bakhsha, lxxii, lxxiii, cx, cxiii, cxiv, cxxvi, clxxi, clxxiv.

Kamr-ud-Din Khan, ci.

Kamyab Khan, xlix.

Kandahar, i, iv, xcv.

Kaneh kuchcha, clxxvii.

Karnatic, clxiii.

Karori, lxx.

Kasim Khan, cxiv.

Kassas, xlix.

Katmeer, xcix.

Kazal-bashan, cxxxii.

Kazi Abdulla, xxxviii.

Kazi rikab, xxxviii.

Kaziship, xxxviii.

Khair Andish Khan, cxviii.

Khajeh Abdur Rahim, cxxxiii.

Khalif, xciv.

Khalneh, cxi.

Khamani, lxii.

Khan Alam, lxxxi.

Khan Jehan, xxviii, xcii, cxxvii, cxxxiv, cl.

Khichadi, x.

Khorasan, i.

Khujasteh-buniad, xx.

Khush-kharam, viii, xlii.

Kilich Khan (I), xlviii, lv.

Kilich Khan (Chin) (11), xcvi, clviii.

Kolis, xxxvii.

Koran, xii, lxxxvii, xcix, cv, cxxv.

Kukaltash Khan, cl.

Kulli Khan, xcvi.

Kun-fi-kan, cxxxiv.

Kutbudin, xxxvi.

Lahore, iv, xcix, cix, cxlvi.

Lakhi Jungle, lxxiv.

La Makan, cxxxiv.

Lashakarpur, clv.

Lauli, li.

Launi, clxxxi.

Lawsonia inermis, lxxxiii.

Lord of the Believers, xciv.

Ludhi, cliii.

Ma’az-ud-Din Bahadur, Mahammad, Introd., lxxiv, lxxv, xcv, cii.

Macebearers, lxxi.

Madar-ul-Maham, xcii.

Mahabat Khan, cxxxvi, cxlvi.

Mahabat Khan, cxlviii.

Mahal, xc.

Mahammad Bahadur Sultan, Introd., xci, clxxiv.

Mahi-i- Marateb, xvi.

Mahamudi, xxvi, liii.

Mahomet, Introd., lix, cxxxiv, clxxiv.

Mairganj, xxxvii.

Majusis (Majis), ii.

Mala, xviii.

Malva, xi, xviii, xxxiv, lxxxi, lxxxv, cxlix.

Mandeswar, xxxiv.

Mang-bashis, cxllii.

Mangoes, ix, xxi, lvii, xcviii.

Mansabdars, xvi.

Marhamat Khan, cxlvii.

Masud Khan, cxx, clxiii.

Mathura, xi.

Meer atesh, Introd.

Mim, cxvi.

Mir Arab, the dervish, xliv.

Mir Badhu, xxiv, xlv.

Mir Jalal-ud-Din, lxvi, clxxii.

Mir Khan, xvii.

Mir Nayaz, lvi.

Mir Taza, clxxxi.

Mirza Bakhashi, Introd., clxv, clxvi, xcii.

Mirza Khani, clxvi.

Miyanpur, xxxvii.

Mohurs, xlviii.

Muatebar, cxvi.

Mu’atemad Khan, xxxii, clxxiii.

Muazzam, Sultan Mahammad, Introd., i-vii, cv, cviii, cxl, clxxv.

Muazzin, xii.

Mubarak, cxvii.

Muhammad Ali Khan, lxii.

Muhammad Ameen Khan, ci.

Muhammad Anwar, the merchant, xxx.

Muhammad Bakar, cxxv, clii.

Muhammad Beg, xxviii, xxxii, xxxvi.

Muhammad Ebrahim, clxvi.

Muhammad Iaar Khan, xcvi, cxvii.

Muhammad Khan, c.

Muhammad Muhasan, lvi.

Muhammad Muzaffar Bakhsha, xcvi.

Muharam Khan, cxlvii.

Mukarab Khan, cxi.

Mukaram Khan, c, cxxx.

Mukhalis Khan, c, cxiv, clvi.

Multan, xcv.

Multifat Khan, clxii, clxxix, clxxx.

Muna’am Khan, vii, xcv, cix, clxviii.

Malek Ghazi, lxxiv.

Murad Bakhsha, i, xxxvi, liv.

Murshid Ali Khan, cxxxii.

Murshid Kulli Khan, lxxxvii.

Mustafa Kulli Beg (A’azam’s private secretary), xv.

Mustmand Khan, cxxiv.

Muswi Khan, lxii.

Nabi Shah Darag, xliii.

Nakar Khaneh, xii, xxvii.

Nakeer, xcix.

Nakhashabi, clxx.

Nasir Khan, iv, cix.

Nasrat Jang, Zul Fikar Khan, Introd., xvi, lxxix, lxxxi, xcii, cxxxv, clx to clxiv, clxxvii.

Navah, xxiii, xxxvii.

Navalkand, lxxxii.

Naval-tara, xliii.

Navazesh Khan-i-Rumi, xxxiv, cxxii.

Neek Nam Khan, cl.

Nilufar, xlii.

Nowroz, ii.

Nun, cliv.

Nur-bari, cxvii.

Nurbadda, xi, lxv.

Pahar Amal, liii.

Pahar Singh, xviii.

Panj-Hazarians, xix, clxxx.

Palakee, clxxx.

Palvani, vi.

Pans, lv, cxlviii.

Pan-Sadi, iv, xviii, cviii.

Parnala, civ.

Passion, xciii, cxxvii, cxxxiv, clii.

Patelships, xxiii, xxxvii.

Persians, ii.

Philosopher’s stone, xxxiv.

Phœnix, xxxix.

Pilgrimage, cxxx.

Pillar of the Kingdom, Introd.

Pir Mankha, xxxi, lviii.

Prayer house, cvi.

Rabi-ul-Awal, xci.

Rafi-ul-Kadr, or, Rafi-ush-Shan, iii, cxl.

Rafiz-i-Kush, cxxxiii.

Ragunath Sa’ad Allah Khan, lvi, cxlix.

Rahbari, cxi.

Rah-dari, li.

Rakaim-i-Karaim, Preface.

Rakanhu, clxxx.

Rama, cxiv, cxvi, clxii, clxxiv.

Ram-jangis, lxxxiv, cxxxv.

Rao, xviii, lxx.

Rao Dulip, lxxxi, clxii, xcvii.

Rasna-vilas, ix.

Razavi Khan, cxl.

Rehklas, lxxxiv.

Reporters, xx, xxvii, lxxv, cxxii, cxliv.

Retaliation, xlix.

Revenue collector, cxxxii, cxli.

Riding, xiii, l.

Ruh Allah Khan, xcii, xcvii, civ, cxx, cxxi, cxli, cl.

Ruka’at-i-Alamgiri, Preface, Introd.

Rupee, xviii.

Rustam, xxiv.

Sa’ad Allah Khan, xv, xxvi, xlvi, xlviii, li, lii, liii, xxxiv, liv, cliv.

Sa’adat Khan, clvii.

Sa’adi, xlv, cliv, clxxvi.

Sa’aeed Khan Bahadur, Zafar Jang, lii.

Saba-rafta, xlii.

Sabuk-sair, lxi.

Sacrifice (that), Introd.

Sadi, c.

Sadik Khan Bakhashi, ci.

Sadr-ud-Din Mahammad Khan Safavi, (Mirza), Introd., xcii, clxv, clxvi.

Safdar Khan-i-Sani, xxxvii.

Saf Shekan Khan, xix.

Saf Shekan Khan, l.

Saharand-bari, cxvii.

Sahib-abad, cxvii.

Sahihain, clxi.

Saif Khan, cxxxix.

Saints, lxxi, xcii, xciii.

Saiyad, ii, xiii, lxvi, xciii,, clxxii.

Saiyad Kamal, xxxvi.

Saiyad Kamal Khan, clxxxi.

Saiyad Mubarek, cxxxviii.

Saiyad Muhammad Khan, lvi.

Saiyad Murad, xxxvi.

Saiyad Sa’ad Allah, cxxv, clxxviii.

Sakra, xvii.

Saleh Khan, cxxxviii.

Saliman, x.

Sambhaji, cxi.

Santa, lxv, cviii.

Sar Buland Khan, xxxiv.

Sar Faraz Khan, Abdul Latif Khan, clxxx.

Sar-kub, lxx.

Sattara, xliii.

Satan, cxxvi.

Seh-Hazari, civ, clxvi.

Senapati, xi.

Sesh-Hazari, xvi.

Shah Alam Bahadur, Introd., lxxii, lxxiii, lxxxix, xcv, civ, cxv.

Shah Husain Safavi, xcv.

ShahJehan, i, xii, xxvi, xxxiv, xxxvi, xli, xlvi, xlvii, xlviii, l, li, lii, liii, liv, lxx, lxxviii, xcv, ci, cxiv, cxvii, cxli, cl, cliii.

Shah Jehan Abad, clxvii.

Shamshir Gadha, lxxxii.

Shamshir Khan, lxvii, lxxxii.

Shankarpur, lxxxix.

Sharif-i-Mecca, clxxiv.

Shayasta Khan, Introd., xci, cxxviii.

Sheer Andaz Khan, xxxvi.

Sheikh Karim Allah, clxxv.

Sheikh-ul-Islam, xxxviii.

Shikar Khan, clii.

Shivaji, clx.

Shuja, liv, xci.

Shuja’at Khan, xix, xxviii, xxxvii, cxvii, cxviii, xxxiii.

Shutur-nals, lxxxiv.

Siavash Khan, Shah Mir, xxxix.

Sipahdar Khan, cxxxvi.

Sirat, Ixxxviii.

Sirdar Khan, cxiv.

Solomon’s ring, xcii.

Sorath, xix, xxxvi.

Spiritual Leader, xlv, liv.

Style of the Letters, Preface.

Sudha-ras, ix.

Sultan Mahmud, cvii.

Sunday, clxxv.

Superintendent of the Palace, xix.

Surat, cxxv, clxxiv.

Surat-i-Ikhalas, lxxviii.

Surat-i-Shafa’a, lxxviii.

Tal, xxviii.

Taluk Chand, xviii.

Tamerlane, lxxxiii.

Tarbiat Khan, Intod., cxxxv, cxliii, cxliv.

Tarkand, lxxxii.

Thanejat, xxiii.

Todarmal, cl.

Toddy, xc.

Tola dana, lxxviii.

Turkey, lxi.

Udepuri, lxxiii.

Umadat-ul-Mulk, xcii.

Umar, xciv.

Umaras, xvi.

Unfriendly brother, Introd.

Unka, xxxix.

Usaf Khan, cxxix.

Vakea navis, xx, xxvii.

Vakingarh, cxxxv.

Vazier Khan, Haji Muhammad, lvi.

Vikramajit, ii.

Vuzarat Khan, Abdur Rahmin, cxlix.

Wealth (of India), clxxiv.

Wine, cxxii.

Worst companion, (the), cxxvi.

Yak-Hazari, xlviii.

Yakut Khan, cxxvi.

Yaman, ci, clix.

Zabar Dast Khan, cix, cxxxviii.

Zahedeh Banu, xxiv, xlv, clxxix.

Zamindar, cxi.

Zarrin Raquam, clxxi.

Zul Fikar Khan, Nasrat Jang, Introd., cxxi, cliii, clx to clxiv, clxxvii.

THE END