"Health to thee! my heart is near thee. Old age is arrived: weakness subdues me, and strength has forsaken all my members. I came a stranger into this world, and a stranger I depart. I know nothing of myself, what I am, and for what I am destined. The instant which passed in power, hath left only sorrow behind it. I have not been the guardian and protector of the empire. My valuable time has been passed vainly. I had a patron in my own dwelling (conscience), but his glorious light was unseen by my dim sight. Life is not lasting, there is no vestige of departed breath, and all hopes from futurity are lost. The fever has left me, but nothing of me remains but skin and bone. My son (Kaum Buksh), though gone towards Beejapore, is still near; and thou, my son, are yet nearer. The worthy of esteem, Shaw Aulum, is far distant; and my grandson (Azeem Ooshaun), by the orders of God, is arrived near Hindostan. The camp and followers, helpless and alarmed, are like myself, full of affliction, restless as the quicksilver. Separated from their lord, they know not if they have a master or not.
“I brought nothing into this world, and, except the infirmities of man, carry nothing out. I have a dread for my salvation, and with what torments I may be punished. Though I have strong reliance on the mercies and bounty of God, yet, regarding my actions, fear will not quit me; but when I am gone, reflection will not remain. Come then what may, I have launched my vessel to the waves. Though Providence will protect the camp, yet, regarding appearances, the endeavours of my sons are indispensably incumbent. Give my last prayers to my grandson (Bedar Bukht), whom I cannot see, but the desire affects me. The Begum (his daughter) appears afflicted; but God is the only judge of hearts. The foolish thoughts of women produce nothing but disappointment. Farewell! farewell! farewell!” [This letter is printed by H. Bilimoria, Letters of Aurangzeb, 71 f.]
"To the Prince Kaum Buksh. [Kāmbakhsh.]
"My son, nearest to my heart. Though in the height of my power, and by God’s permission, I gave you advice, and took with you the greatest pains, yet, as it was not the divine will, you did not attend with the ears of compliance. Now I depart a stranger, and lament my own insignificance, what does it profit me? I carry with me the fruits of my sins and imperfections. Surprising Providence! I came here alone, and alone I depart. The leader of this caravan hath deserted me. The fever which troubled me for twelve days has left me. Wherever I look, I see nothing but the divinity. My fears for the camp and followers are great: but, alas! I know not myself. My back is bent with weakness, and my feet have lost the powers of motion. The breath which rose is gone, and left not even hope behind it. I have committed numerous crimes, and know not with what punishments I may be seized. Though the protector of mankind will guard the camp, yet care is incumbent also on the faithful and my sons. When I was alive, no care was taken; and now I am gone, the consequence may be guessed. The guardianship of a people is the trust by God committed to my sons. Azim Shaw is near. Be cautious that none of the faithful are slain, or their miseries fall upon my head. I resign you, your mother and son, to God, as I myself am going. The agonies of death come upon me fast. Behadur Shaw is still where he was, and his son is arrived near Hindostan. Bedar Bukht is in Guzarat. Hyaut al Nissa, who has beheld no afflictions of time till now, is full of sorrows. Regard the Begum as without concern. Odiporee,[[A]] your mother, was a partner in my illness, and wishes to accompany me in death; but every thing has its appointed time.
“The domestics and courtiers, however deceitful, yet must not be ill-treated. It is necessary to gain your views by gentleness and art. Extend your feet no lower than your skirt. The complaints of the unpaid troops are as before. Dara Shekkoh, though of much judgment and good understanding, settled large pensions on his people, but paid them ill and they were ever discontented. I am going. Whatever good or evil I have done, it was for you. Take it not amiss, nor remember what offences I have done to yourself; that account may not be demanded of me hereafter. No one has seen the departure of his own soul; but I see that mine is departing” (Memoirs of Eradut Khan). See Scott’s Hist. of the Dekhan [ii. Part iv.]. [This letter, with some variants, is printed by Bilimoria, 73 f.]
[A]. Orme [Fragments, 119] calls her a Cashmerian; certainly she was not a daughter of the Rana’s family, though it is not impossible she may have been of one of the great families of Shahpura or Banera (then acting independently of the Rana), and her desire to burn shows her to have been Rajput. [“Such an inference is wrong, because a Hindu princess on marrying a Muslim king lost her caste and religion, and received Islamic burial. We read of no Rajputni of the harem of any of the Mughal emperors having burnt herself with her deceased husband, for the very good reason that a Muslim’s corpse is buried and not burnt. Evidently Udipuri meant that she would kill herself in passionate grief on the death of Aurangzib” (Jadunath Sarkar i. 64, note).]
[25]. The emperor was the adopted brother of Rana Karan.
[26]. Two hundred and fifty Rajputs opposed five thousand of the Imperialists at a pass, till the family of Jaswant escaped.
[27]. The Rana received the young Rathor with the most princely hospitality, and among other gifts a diamond worth ten thousand dinars is enumerated.
[28]. This letter, first made known to Europe by Orme [Fragments, Notes, xciii. ff.], has by him been erroneously attributed to Jaswant Singh of Marwar, who was dead before the promulgation of the edict, as the mention of Ramsingh sufficiently indicates, whose father, Jai Singh, was contemporary with Jaswant, and ruled nearly a year after his death. My Munshi obtained a copy of the original letter at Udaipur, where it is properly assigned to the Rana. [Compare the version of this letter in Jadunath Sarkar (iii. 325 ff.), who remarks that "the internal evidence and biographical details of the writer apply to Shivaji and not to Raj Singh. In the penultimate paragraph of the letter Rajah Ram Singh is given for Rana Raj Singh by ASBMs and Orme; but no Jaipur chieftain could have been ‘the head of the Hindus.’">[ It were superfluous to give a translation after the elegant production of Sir W. B. Rouse.