When I reached the venerable mausoleum of my revered father, which is three kos from the city, I begged for aid to my courage from the spirit of that honoured one. About this time they captured and brought in[109] Mīrzā Ḥasan, son of Mīrzā S͟hāhruk͟h, who had proposed to accompany K͟husrau. He could not deny it when I questioned him, and I ordered them to tie his hands and mount him on an elephant.[110] This was the first good omen manifested through the kindness and blessing of that venerable one. At midday, as it had become exceedingly hot, having rested awhile under the shade of a tree, I said to the K͟hān Aʿz̤am that we, with all our composure, were in such a state that we had not taken till now our regular allowance of opium, which it was the practice to take the first thing in the morning, and no one had reminded us of the omission. We might imagine from this what was now the condition of that graceless one (K͟husrau).[111]
My trouble was this, that my son without any cause or reason should become an opponent and an enemy. If I should make no endeavour to capture him, the fractious or rebellious would have an instrument, or else he would take his own way and go for an asylum to the Ūzbegs or the Persians, and contempt would fall upon my government. On this account, having made a special point of capturing him, I went on after a short rest two or three kos beyond pargana Mathura, which is 20 kos from Agra, and I alighted at one of the villages of that pargana where there is a tank.
When K͟husrau arrived at Mathura, he met Ḥusain Beg Badak͟hs͟hī, who was of those who had received favours from my revered father and was coming from Kabul to wait on me. As it is the temperament of the Badak͟hs͟hīs to be seditious and turbulent, K͟husrau regarded[112] this meeting as a godsend, and made Ḥusain Beg the captain and guide of 200 or 300 Badakhshan Aimāqs, who were with him.
Anyone whom they met, they plundered of horses and goods. Merchants and conveyers of goods were plundered by these rascals, and wheresoever they went men’s wives and children were not safe from the calamity of these wretches. With his own eyes K͟husrau was witnessing the oppression practised in the hereditary dominions of his ancestors, and after being a witness of the improper deeds of these rascals he a thousand times every moment wished death for himself. Finally, he had no remedy but to temporize with and support those dogs. If good luck and fortune had assisted him in his affairs, he would have made repentance and regret his voucher, and come without any deceit to wait on me. God, who knows the world of secrets, knows that I should have passed over his offences entirely and shown him such favour and affection that to the extent of a hair’s point no estrangement or fear would have remained upon his mind. Inasmuch as during the lifetime of the late king (Akbar) an intention of joining in the sedition of some of the rebels had manifested itself in his mind, and he knew that this had come to my knowledge, he placed no reliance on my kindness and affection. His mother, while I was prince, in grief at his ways and behaviour and the misconduct of her brother Mādho Singh,[113] killed herself by swallowing opium (tiryāq).[114] What shall I write of her excellences and goodness? She had perfect intelligence, and her devotion to me was such that she would have sacrificed a thousand sons and brothers for one hair of mine. She constantly wrote to K͟husrau and urged him to be sincere and affectionate to me. When she saw that it was of no use and that it was unknown how far he would be led away, she from the indignation and high spirit which are inherent in the Rajput character determined upon death. Her mind was several times disturbed, for such feelings were hereditary, and her ancestors and her brothers had occasionally showed signs of madness, but after a time had recovered. At a time when I had gone hunting, on Ẕī-l-ḥijja 26th, 1013[115] (May 6th, 1605), she in her agitation swallowed a quantity of opium, and quickly passed away. It was as if she had foreseen this behaviour of her unworthy son.
My first marriage and that at the commencement of my adolescence was with her. After K͟husrau’s birth I gave her the title of S͟hāh Begam. When she could not endure the bad conduct of her son and brother towards me she became disgusted with life and died, thereby escaping the present grief and sorrow. In consequence of her death, from the attachment I had for her, I passed some days without any kind of pleasure in life or existence, and for four days, which amount to 32 watches, I took nothing in the shape of food or drink. When this tale was told to my revered father, a letter of condolence of excessive kindness and affection reached this devoted disciple, and he sent me a robe of honour and the auspicious turban tied just as he had taken it off his head. This favour threw water on the flame of my grief and afforded complete quiet and repose to my unquietude and disturbance. My intention in relating these circumstances is to point out that no evil fortune is greater than when a son, through the impropriety of his conduct and his unapproved methods of behaviour, causes the death of his mother and becomes contumacious and rebellious to his father, without cause or reason, but simply through his own imaginations and futile ideas, and chooses to avoid the blessing of waiting upon him. Inasmuch as the Almighty Avenger lays a proper punishment on each action, of necessity his condition finally came to this, that he was caught under the worst circumstances, and falling from a position of trust became captive to perpetual incarceration.
“When the man of sense behaves as if drunk,
He puts his foot in a snare, his head in a noose.”
To sum up, on Tuesday, Ẕī-l-ḥijja 10th, I alighted at the station of Hoḍal.[116] S͟haik͟h Farīd Bak͟hs͟hī and a band of valiant men were chosen to pursue K͟husrau and became the vanguard of the victorious army. I sent back Dūst Muḥammad, who was in attendance on me, on account of his previous service and his white beard, to take charge of the fort of Agra and of the zanāna and the treasuries. When leaving Agra, I had placed the city in the charge of Iʿtimādu-d-daula and Wazīru-l-mulk. I now said to Dūst Muḥammad, “As we are going to the Panjab, and that province is in the diwani of Iʿtimādu-d-daula, you will despatch him to us, and will imprison and keep watch over the sons[117] of Mīrzā Muḥammad Ḥakīm who are in Agra; as when such proceedings manifest themselves in the son of one’s loins what may one expect from nephews and cousins?” After the dispatch of Dūst Muḥammad, Muʿizzu-l-mulk became bakhshi.
On Wednesday I alighted at Palwal, and on Thursday at Farīdābād; on Friday, the 13th, I reached Delhi. From the dust of the road (i.e. immediately) I hastened to the venerated tomb of Humāyūn, and there besought help in my purpose, and with my own hand distributed money to poor persons and dervishes. Thence turning to the shrine of the venerable saint S͟haik͟h Niz̤āmu-d-dīn Auliyā, I performed the dues of pilgrimage. After this I gave a portion[118] of money to Jamālu-d-dīn Ḥusain Anjū and another portion to Ḥakīm Muz̤affar that they might divide it amongst the poor and dervishes. On Saturday the 14th I stayed in Sarāy Narela.[119] This rest-house (sarāy) K͟husrau had burned as he went.
The rank of Āqā Mullā, brother of Āṣaf K͟hān, who had been exalted by becoming my servant, was fixed in original and increase at 1,000 with 300 horse. He was in close attendance during this journey. Considering that some of the Aimāqs attached to the royal army were in league with K͟husrau, and fearing that consequently some fraud or sedition might enter their minds, 2,000 rupees were given to their leaders to distribute amongst their men and make them hopeful of the Jahāngīrī favour. I gave money to S͟haik͟h Faẓlu-llah and Rāja Dhīrdhar to distribute to faqirs and brahmans on the road. I gave orders that to Rānā S͟hankar in Ajmir should be given 30,000 rupees by way of assistance for his expenditure.