A King came to the gate of a garden in the heat of the day. He saw an old gardener standing at the gate, and asked him if there were any pomegranates in the garden. He said: “There are.” He told him to bring a cup of pomegranate juice. The gardener had a daughter adorned with grace of person, and beauty of disposition. He made a sign to her to bring the pomegranate juice. The girl went and at once brought a cup full of pomegranate juice, and placed some leaves upon it. The King took it from her hand and drank it. Then he asked the girl what was her reason for placing leaves on the top of the juice. She, with an eloquent tongue and a sweet voice, represented that it was not wise at once to drink off a quantity of liquid when he was bathed in perspiration, and in such a hot air. On this account she had placed the leaves on the liquid by way of precaution, so that he might drink it slowly. The King was greatly pleased with her sweet ways, and it crossed his mind to admit the girl into his Palace. After this he asked the gardener: “How much profit do you derive from this garden every year?” He answered: “Three hundred dīnārs.” The King asked: “What do you pay the Diwan (tax-collector)?” He answered: “The King takes nothing from the trees, but takes a tenth of the cultivated crops.” It came into the King’s mind that there were in his dominions many gardens and countless trees. If he were to get a tenth of the garden produce as well, it would amount to a large sum, and there would be no great loss to the cultivator. Hereafter he would order a tax to be levied on garden produce. He said then: “Bring me a little more pomegranate juice.” The girl went, and after a long time brought a small quantity. The King said: “The first time thou camest quickly, and broughtest more. This time thou didst stay a long time, and broughtest less.” The girl said: “The first time I had filled the cup with the juice of one pomegranate, and brought it; this time I pressed out five or six pomegranates and did not get as much juice.” The astonishment of the King increased. The gardener represented: “The blessing of produce depends on the goodwill of the King. It occurs to me that you must be a King. At the time when you inquired of me the income from the garden, your disposition must have changed. Consequently the blessing passed away from the fruit.” The Sultan was impressed, and drove that idea out of his heart. He then said: “Bring me once more a cup of pomegranate juice.” The girl went again, and quickly bringing a cup full to the brim, gave it, smiling and gladly, into the Sultan’s hand. He praised the intelligence of the gardener, and explained the actual state of affairs, and begged the girl of him in marriage, and married her.
This true tale of that truth-preserving King has remained as a memento on the page of time. In truth, the manifestation of such spiritual (?)[133] results is the mark of good intentions, and the fruit of justice. Whenever all the energies and purposes of justice-observing Kings are devoted to the comfort of the people and the contentment of their subjects, the manifestations of well-being and the productions of fields and gardens are not far off. God be praised that in this age-enduring State no tax has ever been levied on the fruit of trees, and is not levied now. In the whole of the dominion not a dām nor one grain (ḥabba)[134] on this account enters the public treasury, or is collected by the State. Moreover, there is an order that whoever makes a garden on arable land, its produce is exempted. I trust that God (to whom be glory!) will always incline this suppliant towards what is good.
“When my purpose is good, do Thou grant me good.”[135]
On Saturday, for the second time, my desire for the company of Jadrūp increased. After performing the midday devotions, I embarked in a boat and hastened to meet him, and at the close of day I ran and enjoyed his society in the retirement of his cell. I heard many sublime words of religious duties and knowledge of divine things. Without immoderate praise, he sets forth clearly the doctrines of wholesome Sufism, and one can find delight in his society. He is sixty years old. He was twenty-two years of age, when, forsaking all external attachments, he placed the foot of determination on the highroad of asceticism, and for thirty-eight years he had lived in the garment of nakedness. When I took leave he said: “In what language can I return thanks for this gift of Allah that I am engaged in the reign of such a just King in the worship of my own Deity in ease and contentment, and that the dust of discomposure from any accident settles not on the skirt of my purpose?”
On Sunday, the 3rd, marching from Kāliyādaha, I encamped at the village of Qāsimkhera. I employed myself on the road in hawking. By chance a crane rose, and the tūyg͟hūn falcon, of which I am very fond, was let fly after it. The crane sought to escape, and the falcon soared and flew so high as to disappear from sight. Although the huntsmen and the head-beaters ran after it in all directions, they found no trace of it, and it was impossible for the falcon to be caught in such a desert. Las͟hkar Mīr Kas͟hmīrī, who is the head of the Kashmir huntsmen, in whose charge the falcon was, ran in a bewildered state through the desert in all directions without finding a sign or trace. Suddenly he saw a tree in the distance, and when he went up to it he found the falcon sitting on the end of a branch. Showing a domestic fowl, he called to the falcon. Three gharīs more had not passed when he brought it to me. This gift from the hidden world, that had entered into the thoughts of no one, increased the joy of my mind. Increasing his mansab as a reward for this service, I gave him a horse and a dress of honour.
On Monday, the 4th, Tuesday, the 5th, Wednesday, the 6th, I marched continuously, and, halting on Thursday, the 7th, I arranged a feast of pleasure on the bank of a tank. Nūr-Jahān Begam had been ill for some time, and the physicians who had the good fortune to be chosen to attend on her, Musulmans and Hindus, perceived no gain from all the medicines they gave her, and confessed their helplessness in treating her. At this time Ḥakīm Rūḥu-llah began to wait upon her, and undertook (to find) a remedy. By the aid of God (Glory be to His name!), in a short time she quite recovered. In reward for this excellent service I increased his mansab and bestowed on the Ḥakīm three villages in his native country as his private property, and an order was given that he should be weighed against silver, which should be given him as a reward. From Friday, the 8th, until Sunday,[136] the 13th, I made successive marches, and every day up to the end of the stage employed myself in hunting with hawks and falcons (bāz u jurra). Many durrāj (partridges) were caught. On last Sunday, Kunwar Karan, s. Rānā Amar Singh, having enjoyed the good fortune of kissing the ground, presented his congratulations on the conquest of the Deccan, offering 100 muhars and Rs. 1,000 by way of naẕr, and the value of Rs. 21,000 in jewelled vessels, with some horses and elephants as pīs͟hkas͟h. The horses and elephants I returned to him, and the rest was accepted. The next day I presented him with a dress of honour. To Mīr S͟harīf, Vakil of Qut̤bu-l-mulk, and to Irādat K., the chief butler, an elephant each was given. Sayyid Hizabr K. was given the faujdāri of Mewāt, and his mansab, original and increased, was fixed at 1,000 personal and 500 horse. Having selected Sayyid Mubārak for the charge of the fort of Rohtās, I conferred on him the mansab of 500 personal and 200 horse. On Thursday, the 14th, the camp was pitched on the bank of the tank of the village of Sandhāra, and the feast of cups was held, and chosen servants were made happy with cups of pleasure. The birds of chase, “that had been shut up in Agra to moult” (ba-kurīz basta būdand), were this day brought to me by K͟hwāja ʿAbdu-l-Lat̤īf, the Chief Fowler. Picking out those that were fit for my own use, the rest were given to the Amīrs and other servants.
On this day the news of the revolt and ingratitude for favours of Rāja Sūraj Mal, s. Rāja Bāso, came to my ear. Bāso had several[137] sons. Although the above-mentioned was the eldest, his father mostly kept him in confinement on account of his evil thoughts and mischievous tendencies, and regarded him with displeasure. After his (Bāso’s) death, as this wretch was the eldest, and he had no other capable or intelligent son, I, looking to the services rendered by Rāja Bāso, for the purpose of preserving the family of a Zamindar, and the protection of his hereditary property and country, conferred on this wretch the title of Raja, with a mansab of 2,000, and gave him the position and jagir of his father, which the latter had obtained by his loyalty and good service. I also gave him the sums of money and goods that his father had collected during long years. When the deceased Murtaẓā K. was sent off on the duty of conquering Kāngṛa, as this wretch was the chief Zamindar of that hill country, he outwardly displayed zeal in the service and loyalty, and was nominated as an auxiliary. After he reached the spot, Murtaẓā K. pressed the siege tightly against the garrison. This evil-minded fellow discovered from the appearance of things that he would soon be victorious, and began to disagree and be troublesome. He took off the veil of respect from his face, and proceeded to quarrel and be hostile to Murtaẓā K.’s men. Murtaẓā K. read the writing of misery and ruin on the page of the wretch’s forehead, and reported unfavourably of him to the Court, or rather wrote plainly that the signs of rebellion and want of loyalty were clear in his conduct. As there was there such an officer as Murtaẓā K. and a large army in the hill-country, the wretch did not find the time convenient for the preparation of a disturbance. He sent a report to my son S͟hāh-Jahān that Murtaẓā K., at the instigation of interested parties, had turned against him, and desired to overthrow and ruin him, and was accusing him of wrong-doing and rebellion. He hoped that he would summon him to Court, and thus provide a means for his escape and (the prolonging of) his life. Although I had every confidence in the words of Murtaẓā K., yet as he (Sūraj Mal) begged to be sent for to Court, a doubt passed into my mind that possibly Murtaẓā K., at the instigation of seditious people, might cause a confusion, and might have accused him without due reflection. Briefly, at the request of my son S͟hāh-Jahān, passing over his offence, I summoned him (Sūraj Mal) to Court. Just at this time Murtaẓā K. died, and the conquest of the fort of Kāngṛa was delayed till the dispatch of another leader. When this seditious fellow arrived at Court, I, under the pressure of affairs, rapidly encompassed him with favours and sent him off to do duty with my son S͟hāh-Jahān in the conquest of the Deccan. After this, when the Deccan had come into the possession of the servants of the enduring State, he, having acquired influence in my son’s service, was appointed to superintend the taking of the fort of Kāngṛa. Although the sending back of this ungrateful and untruthful one into that hill-country showed a want of caution and care, yet as my son had taken on himself the responsibility of the undertaking, I was obliged to give in to his wish and to leave the matter to him. My fortunate son appointed him, along with one of his own servants of the name of Taqī and a suitable army of manṣabdārs, aḥadīs, and royal musketeers, as has already been related summarily in these pages. When he arrived at the place, he began to show enmity and trickery toward Taqī also, and displayed his natural disposition. He continually reported unfavourably of him (Taqī), until he wrote plainly that he could not get on with him, and that Taqī could not do the work. If another general were appointed, the fort would be quickly conquered. In fine, he (S͟hāh-Jahān) had no choice but to summon Taqī to Court, and to appoint Rāja Bikramājīt, who was one of his chief servants, with an army of fresh men on this service. When the wretch discovered that his stratagems could no longer continue, and his deceit go no farther, he, before the arrival of Bikramājīt, gave leave to a number of the servants of the Court, on the pretence that they had been on service a long time without proper arrangements (commissariat), to hasten to their jagirs and provide themselves with their equipments before the arrival of Rāja Bikramājīt. As palpably this came to a dispersion of the forces of the loyal, and most of them left for their own jagirs, only a few experienced men remained there. Seeing his opportunity, he showed the signs of revolt and sedition. Sayyid Ṣafī Bārha, who was distinguished for his bravery, with some of his brothers and relatives, advanced the feet of courage, and tasted the wholesome draught of martyrdom, and some who were wounded with severe wounds, which are the adornment of the lions of battle, that rascal took captive from the field of strife and carried off to his own house of calamity.[138] Some from love[139] of life hastily withdrew themselves to the corner of safety. That rascal stretched out the hand of oppression and possession over the parganas on the skirts of the hill-country (daman-i-kūh), which mostly belonged to the jagir of Iʿtimādu-d-daula, and did not abate a hair’s breadth from attacking and plundering. It is hoped that with the same swiftness, he will be caught with the reward of his deeds and the recompense of his actions, and that the spirit[140] of this State will do its work, please God!
On Sunday, the 17th, I crossed Ghāṭī Chānḍā. On Monday, the 18th, the Jān-sipār Ātālīq K͟hān-k͟hānān, Commander-in-Chief, had the honour of kissing the threshold. As he had been absent from my presence for a long time, and the victorious retinue was passing by near the Sarkars of Khandesh and Burhānpur, he asked to wait upon me, and an order was given that if his mind were at ease in all respects, he should come unattended and return quickly. He accordingly came with all speed, and had the good fortune to pay his respects on this day, and, having been exalted by the receipt of all kinds of royal favours and kingly benefits, he presented an offering of 1,000 muhars and Rs. 1,000.
As the camp had undergone great hardship in crossing the Ghāṭī, I ordered a halt for the refreshment of the people on Tuesday, the 19th. I marched on Wednesday, the 20th, and on Thursday, the 21st, halted again and held a feast of cups on the bank of a river that is known as the Sind.[141] I gave a special horse, of the name of Sumer, which was one of the finest horses, to the K͟hān-k͟hānān. In the Hindi language they call a hill of gold Sumer (Sumeru), and he was called by this name on account of his colour and size. On Friday, the 22nd, and Saturday, the 23rd, two successive marches were made. On this day a wonderful waterfall was seen. The water is exceedingly clear, and pours down with boiling and noise from a lofty place. On all sides of it there are halting places where one may praise God. Certainly I have not recently seen such another fine waterfall, and it is a delightful recreation-place. I was delighted with the spectacle for a while. On Sunday, the 24th, I halted, and, sitting in a boat on a tank which was in front of the royal enclosure (daulat-k͟hāna), were shot[142] ducks (murg͟hābī). On Monday, the 25th, Tuesday, the 26th, and Wednesday, the 27th, I marched one after the other. I bestowed on the K͟hān-k͟hānān the pūstīn (sheep-skin coat) I had on my own person, and seven horses from my stable, on which I always rode, were also given him. On Sunday, the 2nd of the Ilāhī month of Dai, the royal standards were raised at the fort of Ranthambūr. This is one of the great forts of the Indians. In the time of Sult̤ān ʿAlāʾu-d-dīn K͟haljī, Rāy Pitambar Deo was in possession of it. The Sultan besieged it for a long time, and conquered it with labour and great exertions, and in the beginning[143] of the reign of H.M. (Akbar)—may the light of God be his witness!—Rāy Surjan Hāḍā had it in his possession. He had always 6,000 or 7,000 horse in attendance on him. That revered one, by the aid of the glorious God, conquered it in the space of one month and twelve days, and Rāy Surjan, by the guidance of fortune, having had the good fortune to kiss the threshold, was enrolled among the number of the loyal, and became one of his respectable and trusted Amīrs. After him his son Rāy Bhoj also was included among the great Amīrs. Now his grandson, Sar-buland Rāy, is among the chief officers. On Monday,[144] the 3rd, I went to inspect the fort. There are two hills close to each other. They call one Ran, and the other Thanbūr. The fort is built on the top of Thanbūr, and, putting these two names together, they have called it Ranthambūr. Although the fort is exceedingly strong, and has plenty of water, the hill of Ran is a specially strong fortress (in itself), and the capture of the fortress depends upon the possession of this hill. Accordingly, my revered father ordered that they should plant cannon on the top of the hill of Ran, and aim at (majrā gīrand) the buildings inside the fort. The first gun they fired reached the square building (chaukandī)[145] of the palace of Rāy Surjan. From the fall of that building, a trembling found its way into the foundations of his courage, and a great perplexity overpowered his heart, and thinking he would best consult his own safety in delivering up the fort, he rubbed the head of worship and humility on the throne of the king of kings, who forgave faults and accepted excuses.
I had intended to pass the night in the fort, and the next day to return to camp. As the buildings inside the fort had been built after the fashion of the Hindus, and the rooms were without air and with little space, they did not please me, nor was I disposed to stay there. I saw a bath house, which one of the servants of Dastam[146] K͟hān had built near the wall of the fort. A little garden and a lodging (nis͟hīman) which overlooks (mus͟hrif) the open space is not wanting in space and air, and there is no better place in the whole fort.[147] Dastam K. was one of the Amīrs of the late King (Akbar), and from his early years had been brought up in his service. His connection with him was confidential and intimate. H.M. had entrusted this fort to him from his exceeding confidence in him.