The following is take from Muntakhabu-l Lubáb, of Kháfà Khán found in Volume VII of "The History of India, as Told by Its Own Historians. The Muhammadan Period
Sir H. M. Elliot Edited by John Dowson" and can be read online at:
http://persian.packhum.org/persian/pf?fi...1017&ct=61
In the work Khafi Khan speaks at random intervals about Shivaji so I collected all the extracts and am going to make a couple of posts about them.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Beginning of the troubles with SivajÃ.*
[vol. ii. p. 110.] I now relate what I have heard from trusty men of the Dakhin and of the Mahratta race about the origin and race of the reprobate SivajÃ. His ancestors owe their origin to the line of the Ránás of Chitor. In the tribe of the Rájpúts, and among all Hindús, it is the settled opinion, that to have a son by a woman of a different caste, or to beget one upon a slave-girl (kanÃz), is wrong and censurable. But if in youth, when the passions are strong, a man should have a son by a strange woman, he should take him into his house and have him brought up among his confidential handmaids and slaves. But nothing descends to such a son on the death (of the father). Even if the mother of the child is of a better stock than the father, she cannot marry him unless she be of the same tribe. If, through love, a man consorts with such a woman, and has a son, the child is looked upon with great disdain, he is brought up as a b@st@rd, and can only marry with one like himself. If a woman of the merchant caste goes into the house of a man of lower caste than herself, or the daughter of a Bráhman consorts with a KhatrÃ, every child that is born is looked upon as a slave (kanÃz o ghulám).
It is said that one of the ancestors of SivajÃ, from whom he received the name of Bhoslah, dwelt in the country of the Ráná. He formed a connexion with a woman of inferior caste, and, according to the custom of his tribe, he took the woman to him¬self without marriage. She bore him a son. Reflecting upon this disgrace to himself and tribe, he kept the child concealed in the hills in that position of life which he had determined for him. There he secretly brought him up. He was very devoted to the woman; so that, although his father and mother wished him to marry a woman of his own tribe, he would not consent. When the cup of his affection ran over, and the fact of this maintenance of his child was the common talk of friends and strangers, he secretly took the boy from the place where he had concealed him, and carried him off along with his mother to the Dakhin. Al¬though he falsely gave out that his son was by a woman of his own tribe, no Rájpút of pure race would allow of any matri¬monial connexion with the boy. So he was obliged to marry the lad to a girl of the Mahratta tribe, which also claims to belong to an obscure class of Rájpúts. From this good stock, in the seventh or eighth generation, was born Sáhú Bhoslah. The origin of the name Bhoslah, according to the commonly-received opinion, is from the Hinduwà word âghoslah,â meaning âplace,â* or a very small and narrow place; and as that man was brought up in such a place, he received the name of Bhoslah. But I have heard a different explanation.
After the dominions of the Nizámu-l Mulk dynasty had passed into the possession of Sháh Jahán, and that Emperor had entered into friendly relations with 'Ãdil Khán of BÃjápúr, the latter proposed to exchange certain districts in the neighbourhood of Khujista-bunyád (Aurangábád), and belonging to BÃjápúr, for the ports of JÃwal, Bábal Danda RájpúrÃ, and Chákna* in the Kokan, which had formerly appertained to Nizámu-l Mulk, but had been taken possession of by 'Ãdil Sháh, as being in proxi¬mity with his territory in the Konkan known by the name of Tal Kokan. These districts consisted of jungles and hills full of trees. The proposal was accepted, and both Kokans were included in the territory of 'Ãdil Khán of BÃjápúr. * *
Mullá Ahmad, an adherent of the BÃjápúr dynasty, who was descended from an Arab immigrant, held three parganas in this country. * * At this time two parganas, named Púna and Súpa, became the jágÃr of Sáhú Bhoslah. Sivajà became the manager of these two parganas on the part of his father, and looked care¬fully after them. He was distinguished in his tribe for courage and intelligence; and for craft and trickery he was reckoned a sharp son of the devil, the father of fraud. In that country, where all the hills rise to the sky, and the jungles are full of trees and bushes, he had an inaccessible abode. Like the zamÃn¬dárs of the country, he set about erecting forts on the hills, and mud forts, which in the Hinduwà dialect of the Dakhin are called garhÃ.
'Ãdil Khán of BÃjápúr was attacked by sickness, under which he suffered for a long time, and great confusion arose in his terri¬tory. At this time Mullá Ahmad went with his followers to wait upon the Emperor Sháh Jahán, and SivajÃ, seeing his country left without a ruler, boldly and wickedly stepped in and seized it, with the possessions of some other jágÃrdárs. This was the be¬ginning of that system of violence which he and his descendants have spread over the rest of the Kokan and all the territory of the Dakhin. Whenever he heard of a prosperous town, or of a district inhabited by thriving cultivators, he plundered it and took possession of it. Before the jágÃrdárs in those troublous times could appeal to BÃjápúr, he had sent in his own account of the matter, with presents and offerings, charging the jágÃrdárs or proprietors with some offence which he had felt called upon to punish, and offering to pay some advanced amount for the lands on their being attached to his own jágÃr, or to pay their revenues direct to the Government. He communicated these matters to the officials at BÃjápúr, who in those disturbed times took little heed of what any one did. So when the jágÃrdár's complaint arrived, he obtained no redress, because no one took any notice of it. The country of the Dakhin was never free from com¬motions and outbreaks, and so the officials, the raiyats, and the soldiery, under the influence of surrounding circumstances, were greedy, stupid, and frivolous; thus they applied the axe to their feet with their own hands, and threw their wealth and property to the winds. The greed of the officials increased, especially in those days when the authority of the rulers was interrupted, or their attention diverted. In accordance with the wishes of this disturber, the reins of authority over that country fell into his hands, and he at length became the most notorious of all the rebels.
He assembled a large force of Mahratta robbers and plun¬derers, and set about reducing fortresses. The first fort he reduced was that of Chandan.* After that he got possession of some other fortresses which were short of supplies, or were in charge of weak and inexperienced commandants. Evil days fell upon the kingdom of BÃjápúr in the time of Sikandar 'Alà 'Ãdil Khán the Second, whose legitimacy was questioned, and who ruled when a minor as the locum tenens of his father. The operations of Aurangzeb against that country when he was a prince in the reign of his father, brought great evil upon the country, and other troubles also arose. Sivajà day by day increased in strength, and reduced all the forts of the country, so that in course of time he became a man of power and means. He had drawn together a large force, and attacked the Kings of Hind and of BÃjápúr, and, protected by mountains and jungles full of trees, he ravaged and plundered in all directions far and wide. The inaccessible forts of Rájgarh* and Chákna were his abodes, and he had secured several islands in the sea by means of a fleet which he had formed. He built several forts also in those parts, so that altogether he had forty forts, all of which were well supplied with provisions and munitions of war. Boldly raising his standard of rebellion, he became the most noted rebel of the Dakhin.
Sivajà murders Afzal Khán BÃjápúrÃ.
When Sikandar 'Alà 'Ãdil Khán came to years of discretion, and took the government into his own hands, he wrote letters to SivajÃ, but without effect. He then sent Afzal Khán with a large army to chastise the rebel. Afzal Khán was one of 'Ãdil Khán's most distinguished and courageous officers, and he pressed Sivajà hard. The truculent rebel, knowing that he could gain nothing by regular warfare, artfully sent some of his people to express his repentance, and to beg forgiveness of his offences. After some negociation, the deceitful bráhmans made an agreement that Sivajà should come to wait upon Afzal Khán at a certain place under his fortress with only three or four servants and entirely without arms. Afzal Khán likewise was to proceed in a pálkÃ, with four or five servants, and without arms, to the place agreed upon under the fort. After Sivajà had paid his respects, and verbal agreements had been made, he was to receive a khil'at and then be dismissed. When Afzal Khán had taken the proffered tribute and peshkash, Sivajà was to entertain him, and speed him on his way back to BÃjápúr, or rather he would attend him thither in person upon an assurance of reconciliation.
The designing rascal by sending various presents and fruits of the country, and by his humbleness and submission, concili¬ated Afzal Khán, who fell into the snare, believing all his false deceiving statements, and observing none of that caution which the wise commend. Without arms he mounted the pálkÃ, and proceeded to the place appointed under the fortress. He left all his attendants at the distance of a long arrow-shot. Then the deceiver came down on foot from the fort, and made his appearance with manifestations of humility and despair. Upon reaching the foot of the hill, after every three or four steps, he made a confession of his offences, and begged forgiveness in abject terms and with limbs trembling and crouching. He begged that the armed men and the servants who had ac¬companied Afzal Khán's litter should move farther off. Sivajà had a weapon, called in the language of the Dakhin bichúá,* on the fingers of his hand hidden under his sleeve, so that it could not be seen. He had concealed a number of armed men among the trees and rocks all about the hill, and he had placed a trumpeter on the steps, to whom he said, âI intend to kill my enemy with this murderous weapon; the moment you see me strike, do not think about me, but blow your trumpet and give the signal to my soldiers.â He had given orders to his troops also that as soon as they heard the blast of the trumpet, they should rush out and fall upon the men of Afzal Khán, and do their best to attain success.
Afzal Khán, whom the angel of doom had led by the collar to that place, was confident in his own courage, and saw Sivajà approach unarmed and fearing and trembling. He looked upon his person and spirit as much alike, so he directed all the men who had accompanied his litter to withdraw to a distance. The treacherous foe then approached and threw himself weeping at the feet of Afzal Khán, who raised his head, and was about to place the hand of kindness on his back and embrace him. Sivajà then struck the concealed weapon so fiercely into his stomach that he died without a groan. According to his orders, the trumpeter blew a blast of triumph to arouse the concealed troops. Men on horse and foot then rushed forth in great numbers on all sides, and fell upon the army of Afzal Khán, killing, plundering, and destroying. The bloodthirsty assassin rushed away in safety and joined his own men, whom he ordered to offer quarter to the defeated troops. He obtained possession of the horses, elephants, treasure, and all the baggage and stores. He proposed to take the soldiers into his service, and gained them over. Then, as usual, he went on collecting stores and men.
'Ãdil Khán of BÃjápúr, on hearing of this defeat, sent another army against SivajÃ, under the command of Rustam Khán, one of his best generals. An action was fought near the fort of Parnála, and Rustam Khán was defeated. In fine, Fortune so favoured this treacherous worthless man, that his forces increased, and he grew more powerful every day. He erected new forts, and employed himself in settling his own territories, and in plundering those of BÃjápúr. He attacked the caravans which came from distant parts, and appropriated to himself the goods and the women. But he made it a rule that wherever his followers went plundering, they should do no harm to the mosques, the Book of God, or the women of any one. Whenever a copy of the sacred Kurán came into his hands, he treated it with respect, and gave it to some of his Musulmán followers. When the women of any Hindú or Muhammadan were taken prisoners by his men, and they had no friend to protect them, he watched over them until their relations came with a suitable ransom to buy their liberty. Whenever he found out that a woman was a slave-girl, he looked upon her as being the property of her master, and appropriated her to himself. He laid down the rule that whenever a place was plundered, the goods of poor people, pul-siyáh (copper money), and vessels of brass and copper, should belong to the man who found them; but other articles, gold and silver, coined or uncoined, gems, valuable stuffs and jewels, were not to belong to the finder, but were to be given up without the smallest deduction to the officers, and to be by them paid over to SivajÃ's government.
March of AmÃru-l umará*
to punish SivajÃ.
[vol. ii. p. 119.] When Aurangzeb was informed of SivajÃ's violence, he directed AmÃru-l umará who was Súbadár of the Dakhin, to punish and put him down. AmÃru-l umará marched, in accordance with these orders, from Aurangábád at the end of Jumáda-l awwal, 1070 (end of January, 1660 A.D.), and marched towards Púna and Chákna, which in those days were SivajÃ's places of abode and security. He left Mumtáz Khán in command at Aurangábád, and on the 1st Rajab arrived at the village of Seogánw, belonging to SivajÃ. At this time Sivajà was at the town of Súpa,* but upon hearing of AmÃru-l umará's movements, he vacated that place, and went off in another direction. AmÃru-l umará took Súpa without opposi¬tion, and left Jádú Ráà there to take charge of it, and to pro¬vide supplies of corn for the army. The daring freebooter Sivajà ordered his followers to attack and plunder the baggage* of AmÃru-l umará's army wherever they met with it. When the AmÃr was informed of this, he appointed 4000 horse, under experienced officers, to protect the baggage. But every day, and in every march, SivajÃ's DakhinÃs swarmed round the baggage, and falling suddenly upon it like Cossacks, they carried off horses, camels, men, and whatever they could secure, until they became aware of the approach of the troops. The Imperial forces pursued them, and harassed them, so that they lost courage, and giving up fighting for flight, they dispersed. At length they reached Púna and SÃvápúr, two places built by that dog (SivajÃ). The Imperial forces took both these places and held them.
Then the royal armies marched to the fort of Chákna, and after examining its bastions and walls, they opened trenches, erected batteries, threw up intrenchments round their own position, and began to drive mines under the fort. Thus having invested the place, they used their best efforts to reduce it. The rains in that country last nearly five months, and fall night and day, so that people cannot put their heads out of their houses. The heavy masses of clouds change day into night, so that lamps are often needed, for without them one man cannot see another one of a party. But for all the muskets were rendered useless, the powder spoilt, and the bows de¬prived of their strings, the siege was vigorously pressed, and the walls of the fortress were breached by the fire of the guns. The garrison were hard pressed and troubled, but in dark nights they sallied forth into the trenches and fought with surprising boldness. Sometimes the forces of the freebooter on the outside combined with those inside in making a simultaneous attack in broad daylight, and placed the trenches in great danger. After the siege had lasted fifty or sixty days, a bastion which had been mined was blown up, and stones, bricks and men flew into the air like pigeons. The brave soldiers of Islám, trusting in God, and placing their shields before them, rushed to the assault and fought with great determination. But the infidels had thrown up a barrier of earth inside the fortress, and had made intrench-ments and places of defence in many parts. All the day passed in fighting, and many of the assailants were killed. But the brave warriors disdained to retreat, and passed the night without food or rest amid the ruins and the blood. As soon as the sun rose, they renewed their attacks, and after putting many of the garrison to the sword, by dint of great exertion and resolution they carried the place. The survivors of the garrison retired into the citadel. In this assault 300 men of the royal army were slain, besides sappers and others engaged in the work of the siege. Six or seven hundred horse and foot were wounded by stones and bullets, arrows and swords. The men in the citadel being reduced to extremity, sent Ráo Bháo Singh to make terms, and then sur¬rendered. Next day AmÃru-l umará entered and inspected the fortress, and having left Uzbek Khán in command of it, he marched after SivajÃ. After a time he gave the name of Islámábád to Chákna, and called Ja'far Khán from Málwá to his assistance. AmÃru-l umará reported that the fort of Parenda had been won without fighting.*
SIXTH YEAR OF THE REIGN, 1073 A.H. (1663 A.D.).
Sivajà surprises Sháyista Khán at Púna.
[vol. ii. p. 171.] The AmÃru-l umará (Sháyista Khán), after taking several forts and strong places, proceeded to Púna, and lodged there in a house which had been built by that hell-dog SivajÃ. From thence he sent out detachments to destroy the power of SivajÃ, and to make him prisoner. A regulation had been made that no person, especially no Mahratta, should be allowed to enter the city or the lines of the army without a pass, whether armed or unarmed, excepting persons in the Imperial service. No Mahratta horseman was taken into the service. SivajÃ, beaten and dispirited, had retired into mountains difficult of access, and was continually changing his position. One day a party of Mahrattas, who were serving as foot-soldiers, went to the kotwál, and applied for a pass to admit 200 Mahrattas, who were accompanying a marriage party. A boy dressed up as a bride¬groom, and escorted by a party of Mahrattas with drums and music, entered the town early in the evening. On the same day another party was allowed to enter the town on the report that a number of the enemy had been made prisoners at one of the outposts, and that another party was bringing them in pinioned and bare-headed, holding them by ropes and abusing and reviling them as they went along. They proceeded to the place agreed upon, where the whole party met and put on arms. At midnight they went to the cook-house, which was near the women's apartments. Between the two there was a small window stopped up with mud and bricks. They proceeded by a way well known to them, and got into the kitchen. It was the month of the fast. Some of the cooks were awake, and busy in preparing the vessels for cooking, and others were asleep. The assailants approached noiselessly, and, as far as they were able, they attacked and killed unawares those who were awake. Those who were asleep they butchered as they lay. So no great alarm was raised. They then quickly set to work about opening the closed window in the palace. The noise of their pickaxes and the cries of the slaughtered men awoke a servant who was sleep¬ing in a room next to the wall of the cook-house. He went to the AmÃru-l umará (Sháyista Khán), and informed him of what he had heard. The AmÃr scolded him, and said that it was only the cooks who had got up to do their work. Some maid-servants then came, one after another, to say that a hole was being made through the wall. The AmÃr then jumped up in great alarm, and seized a bow, some arrows, and a spear. Just then some Mah-rattas came up in front, and the AmÃr shot one with an arrow; but he got up to the AmÃr, and cut off his thumb. Two Mahrattas fell into a reservoir of water, and AmÃru-l umará brought down another with his spear. In the midst of the confusion two slave-girls took Sháyista Khán, AmÃru-l umará, by the hand, and dragged him from the scene of strife to a place of safety. A number of Mahrattas got into the guard-house, and killed every one they found on his pillow, whether sleeping or awake, and said: âThis is how they keep watch!â Some men got into the nakár-khána, and in the name of the AmÃru-l umará ordered the drums to be beaten; so such a din was raised that one man could not hear another speak, and the noise made by the assailants grew higher. They closed the doors. Abú-l Fath Khán, son of Sháyista Khán, a brave young man, rushed forward and killed two or three men, but was himself wounded and killed. A man of importance, who had a house behind the palace of the AmÃru-l umará, hearing the outcry, and finding the doors shut, endea¬voured to escape by a rope-ladder from a window; but he was old and feeble, and somewhat resembled Sháyista Khán. The Mahrattas mistook him for the AmÃru-l umará, killed him and cut off his head. They also attacked two of the AmÃr's women. One of them was so cut about that her remains were collected in a basket which served for her coffin. The other recovered, although she had received thirty or forty wounds. The assail¬ants gave no thought to plundering, but made their way out of the house and went off.
In the morning Rája Jaswant, who was commander of AmÃru-l umará's supports, came in to see the AmÃr, and make his apo¬logy; but that high-born noble spoke not a word beyond saying, âI thought the Mahárája was in His Majesty's service when such an evil befell me.â When this occurrence was reported to the Emperor, he passed censure both upon the AmÃr and Rája Jaswant. The Súbadárà of the Dakhin and the command of the forces employed against Sivajà was given to Prince Muhammad Mu'azzam. The AmÃru-l umará was recalled, but a subsequent order sent him to be Súbadár of Bengal. Mahárája Jaswant was continued as before among the auxiliary forces under the Prince.
SEVENTH YEAR OF THE REIGN, 1074 A.H. (1664 A.D.).
[Text, vol. ii. p. 177.] Despatches arrived from Prince Mu'azzam to the effect that Sivajà was growing more and more daring, and every day was attacking and plundering the Imperial territories and caravans. He had seized the ports of JÃwal, Pábal* and others near Surat, and attacked the vessels of pil¬grims bound to Mecca. He had built several forts by the sea¬shore, and had entirely interrupted maritime intercourse. He had also struck copper coins (sikka-i pul) and huns in the fort of Ráj-garh. Mahárája Jaswant had endeavoured to suppress him, but without avail. Rája Jai Sing [and many other nobles] were sent to join the armies fighting against him.
EIGHTH YEAR OF THE REIGN, 1075 A.H. (1665 A.D.).
War in the Dakhin. Surrender of SivajÃ.
Rája Jai Singh proceeded to his command and paid his respects to Prince Muhammad Mu'azzam at Aurangábád. He then went to Púna, and having arranged the affairs of that district, he employed himself in distributing the forces under his command to ravage the country and attack the forts of the enemy. He himself proceeded to attack the forts of Púrandhar and Rúdar Mál,* two of the most noted fortresses in the country, which had formerly belonged to Nizámu-l Mulk. The two forts were close to each other. Diler Khán was sent on in command of the advanced force. * * Diler Khán began the siege, and both the forts were invested. The garrison made a vigorous defence. * * Jai Singh arrived with his son Kesar Singh. * * After a bastion had been blown up on one side, a panic seized the defenders of the foot of the hill. The besiegers then attacked them and succeeded in making their way to the top of the hill, when the defenders called for quarter, which was granted to them by the Rája and Diler Khán. The two commandants waited upon Diler Khán, and were sent to the Rája, who disarmed the garrison, and took possession of the forts. Eighty men, horsemen, infantry and sappers, were lost in the siege, and more than a hundred were wounded.
After the conquest of the two forts, Rája Jai Singh sent Dáúd Khán and * * with seven thousand horse to plunder and lay waste the country which Sivajà had won by force and violence. Great efforts were made on both sides, and for five months the Imperial forces never rested from harassing and fighting the enemy. At SÃvápúr, which was built by SivajÃ, and at the forts of Kandána* and KanwárÃ-garh, not one trace of cultivation was left, and cattle out of number were taken. But on the other hand, the sudden attacks by the enemy, their brilliant successes, their assaults in dark nights, their seizure of the roads and difficult passes, and the firing of the jungles full of trees, severely tried the Imperial forces, and men and beasts in great numbers perished. But the enemy also had suffered great losses, and took to flight. The fort of Rájgarh,* which Sivajà himself held, and the fort of Kandána, in which were his wife and his maternal relations, were both invested, and the besiegers pressed the garrisons hard. The roads on all sides were blockaded, and Sivajà knew that, however much he might desire it, he could not rescue his family and carry them to a place of safety. He also knew that if these strongholds were taken, his wife and family would be liable to suffer the consequences of his own evil deeds. Accordingly he sent some intelligent men to
Rája Jai Singh, begging forgiveness of his offences, promising the surrender of several forts which he still held, and proposing to pay a visit to the Rája. But the Rája, knowing well his craft and falsehood, gave directions for pressing the attack more vigorously, until the intelligence was brought that Sivajà had come out of the fortress. Some con¬fidential Bráhmans now came from him, and confirmed his expressions of submission and repentance with the most stringent oaths.
The Rája promised him security for his life and honour, upon condition of his going to wait on the Emperor, and of agreeing to enter into his service. He also promised him the grant of a high mansab, and made preparations for suitably receiving him. Sivajà then approached with great humility. The Rája sent his munshà to receive him, and he also sent some armed Rájpúts to provide against treachery. The munshà carried a message to say that if Sivajà submitted frankly, gave up his forts, and consented to show obedience, his petition for forgiveness would be granted by the Emperor. If he did not accept these terms, he had better return and prepare to renew the war. When Sivajà received the message, he said with great humility that he knew his life and honour were safe if he made his submission. The Rája then sent a person of higher rank to bring him in with honour.
When Sivajà entered, the Rája arose, embraced him, and seated him near himself. Sivajà then, with a thousand signs of shame, clasped his hands and said, âI have come as a guilty slave to seek forgiveness, and it is for you either to pardon or to kill me at your pleasure. I will make over my great forts, with the country of the Kokan, to the Emperor's officers, and I will send my son to enter the Imperial service. As for myself, I hope that after the interval of one year, when I have paid my respects to the Emperor, I may be allowed, like other servants of the State, who exercise authority in their own provinces, to live with my wife and family in a small fort or two. Whenever and wherever my services, are required, I will, on receiving orders, discharge my duty loyally.â The Rája cheered him up, and sent him to Diler Khán.
After directions had been given for the cessation of the siege, seven thousand persons, men, women and children, came out of the fort. All that they could not carry away became the property of the Government, and the fort was taken possession of by the forces. Diler Khán presented Sivajà with a sword, and * *. He then took him back to the Rája, who presented him with a robe, * * and renewed his assurances of safety and honourable treatment. SivajÃ, with ready tact, bound on the sword in an instant, and promised to render faithful service. When the question about the time Sivajà was to remain under parole, and of his return home, came under consideration, Rája Jai Singh wrote to the Emperor, asking forgiveness for Sivajà and the grant of a robe to him, and awaited instructions. * * A mace-bearer arrived with the farmán and a robe, * * and Sivajà was overjoyed at receiving forgiveness and honour.
A discussion then arose about the forts, and it was finally settled that out of the thirty-five forts which he possessed, the keys of twenty-three should be given up, with their revenues, amounting to ten lacs of huns, or forty lacs of rupees. Twelve small forts, with moderate revenues,* were to remain in the possession of SivajÃ's people. Sambhá his son, a boy of eight years old, in whose name a mansab of 5000 had been granted at Rája Jai Singh's suggestion, was to proceed to Court with the Rája, attended by a suitable retinue. Sivajà himself, with his family, was to remain in the hills, and endeavour to restore the prosperity of his ravaged country. Whenever he was summoned on Imperial service, he was to attend. On his being allowed to depart, he received a robe, horse, and * *.
NINTH YEAR OF THE REIGN, 1076 A.H. (1666 A.D.).
Sivajà at the Imperial Court.
[Text, vol. ii. p. 189.] Rája Jai Singh, in the war with BÃjápúr, to be described presently, had, with the co-operation of SivajÃ, done splendid service. After giving Sivajà every assurance of a kind and gracious reception, he made himself responsible for his safety, and sent him to Court. News of SivajÃ's arrival was brought as the festival of the accession was being celebrated. It was ordered that Kunwar Rám Singh, son of Rája Jai Singh, with Mukhlis Khán, should go out to meet and conduct that evil malicious fellow into Ãgra. On the 18th ZÃ-l ka'da, 1076, SivajÃ, and his son of nine years old, had the honour of being introduced to the Emperor. He made an offering of 500 ashrafÃs and 6000 rupees, altogether 30,000 rupees. By the royal command he was placed in the position of a panj-hazárÃ. But his son, a boy of eight years, had privately been made a panj-hazárÃ, and NathujÃ, one of his relations, who had rendered great service to Rája Jai Singh in his campaign against BÃjápúr, had been advanced to the same dignity, so that Sivajà had a claim to nothing less than the dignity of a haft-hazárà (7000). Rája Jai Singh had flattered Sivajà with promises; but as the Rája knew the Emperor to have a strong feeling against SivajÃ, he artfully refrained from making known the promises he had held out. The istikbál, or reception of SivajÃ, had not been such as he expected. He was annoyed,* and so, before the robe and jewels and elephant, which were ready for presentation to him, could be presented, he complained to Rám Singh that he was disappointed. The Kunwar tried to pacify him, but without effect. When his disrespectful bearing came to the knowledge of the Emperor, he was dismissed with little ceremony, without receiving any mark of the Imperial bounty, and was taken to a house outside the city near to the house of Rája Jai Singh, as had been arranged by Kunwar Rám Singh. A letter was sent to Rája Jai Singh, informing him of what had passed, and Sivajà was forbidden to come to the Royal presence until the Rája's answer and advice should arrive. His son was ordered to attend the presence in the company of Rám Singh.
Campaign against BÃjápúr.
[Text, vol. ii. p. 191.] Rája Jai Singh, with Diler Khán and his other associates, in obedience to orders, marched against BÃjá-púr. He took with him, as guides and assistants, Mullá Yahyá BÃjápúrÃ, Purdil Khán, SivajÃ, and NathujÃ, one of SivajÃ's rela¬tions, who was his chief supporter, and for whom also a mansab of 5000 had been proposed. His force amounted on paper (kalamÃ) to 33,000 horse, but he had with him 25,000. Abú-l Majd, grandson of Bahlol Khán, and one of the bravest of the nobles of BÃjápúr, separated from 'Ãdil Khán, and joined Rája Jai Singh, whom he assisted in subduing that country. The Rája acted in all matters upon his advice, and he wrote to the Emperor recommending that a mansab of 5000 and 4000 horse should be settled upon him, which request was graciously acceded to. Forts belonging to BÃjápúr were taken by storm, or after a few days' siege, in all directions. Sivajà and NathujÃ, with two thousand horse and eight or nine thousand infantry, showed great skill in taking forts, and won much fame. In the course of three or four weeks three forts, Mangal-pahra and others, were taken. [Severe fighting.]
At length, after two months' fighting, the Imperial forces came to five kos distance from BÃjápúr. On the 2nd Rajab they began the investment of the city. 'Ãdil Khán, being now closed in, directed his generals to enter the Imperial territory and lay it waste. Others were sent to oppose the Rája and attack his baggage. The embankments of the tanks were cut, poisonous matters and carrion were thrown into the wells, the trees and lofty buildings near the fortress were destroyed, spikes were fixed in the ground, and the gardens and houses on both sides of the city were so destroyed that not a trace of culture was left near the city. * * Khwája Neknám, a eunuch, joined Sharza Khán, the commander of 'Ãdil Khán's army, with a reinforcement of 6000 horse and 25,000 infantry, from Kutbu-l Mulk. Every day there was severe fighting, and the men and animals which went out from the Imperial army to forage were cut off. Diler Khán was present wherever danger was, but to recount all the combats which were fought would be long and tedious. * *
SivajÃ's Escape.
[vol. ii. p. 198.] After Sivajà returned angry and disappointed from the royal presence to his house, orders were given to the kotwál to place guards round it.* SivajÃ, reflecting upon his former deeds and his present condition, was sadly troubled by the state of his affairs. He thought of nothing else but of delivering himself by some crafty plan from his perilous position. His subtle mind was not long in contriving a scheme. From the beginning he kept up a show of friendship and intimacy with the amÃrs, and with Kunwar Rám Singh. He sent them presents of Dakhin products, and, by expressing contrition for his past conduct, he won them over to advocate the acceptance of his shame and repentance.
Afterwards he feigned to be ill, and groaned and sighed aloud. Complaining of pains in the liver and spleen, he took to his bed, and, as if prostrated with consumption or fever, he sought remedies from the physicians. For some time he carried on this artifice. At length he made known his recovery. He sent presents to his doctors and attendants, food to the Bráhmans, and presents of grain and money to needy Musulmáns and Hindús. For this purpose he had provided large baskets covered with paper. These, being filled with sweetmeats of all sorts, were sent to the houses of the amÃrs and the abodes of fakÃrs. Two or three swift horses were procured, and, under the pretence of being presents to Bráhmans, they were sent to a place appointed fourteen kos from the city, in charge of some of his people, who were privy to his plans. A devoted companion, who resembled him in height and figure, took his place upon the couch, and SivajÃ's gold ring was placed upon his hand. He was directed to throw a piece of fine muslin over his head, but to display the ring he wore upon his hand; and when any one came in, to feign to be asleep. SivajÃ, with his son, got into two baskets, and were carried out, it being pretended that the baskets contained sweetmeats in¬tended for the bráhmans and fakÃrs of Mathurá.
Thus, on the last day of Safar, Sivajà got out of Ãgra, and proceeded to where his horses were posted. Thence, in the course of two watches, he reached Mathurá. There he shaved off his beard and whiskers, and smeared his own and his son's face with ashes, and, taking with him some jewels and gold, he went off with some of his confederates, who were also disguised as fakÃrs. He crossed the Jumna at an unfrequented ferry, and proceeded towards Benares, travelling in the night, and being guided by some swift Dakhinà runners, whose business is to disguise themselves and travel in all directions. It is said that they carried sufficient money and jewels for their wants in hollow walking-sticks.
On the following day, at the fifth watch, a Dakhinà runner, employed as a spy, brought information that Sivajà had got free and was making off. The kotwál was directed to make inquiry, but he replied that the guards were at their posts round the house. Another spy confidently reported his escape. The kotwál's men went to see, and they saw as they thought Sivajà asleep under his thin covering, and his ring distinctly visible. The kotwál reported accordingly. A third spy now strongly asseverated that Sivajà had escaped, and was forty or fifty kos away. A closer investigation revealed the fact of his escape. The kotwál and Kunwar Rám Singh were censured, and as Rám Singh was suspected of having prompted the evasion, he was deprived of his mansab and forbidden to come to Court. Orders were sent to the provincial governors, and to the officials in all directions, to search for SivajÃ, and to seize him and send him to the Emperor.
Rája Jai Singh, who just at this time had retired from BÃjápúr, and had arrived at Aurangábád, received orders to arrest Nathújà before the escape of Sivajà became public, and to send him to Court. After that he was to watch carefully for the bird escaped from the cage, and not suffer him to re-establish himself in his old haunts and to gather his followers around him. * * It is said that Sivajà made such expedition in his flight that no courier could have overtaken him. But his son Sambhá, a boy of tender years, was with him, and he suffered so much from the rapid motion, that Sivajà left him behind at Alláhábád, in charge of a Bráhman, a man of high repute in that place, whose relations in the Dakhin had been closely connected with SivajÃ's father. Sivajà placed a sum of money with the Bráhman and commended the boy to his care. He was not to part from him until he received a letter in SivajÃ's own hand; and if he obtained certain intelligence of SivajÃ's death, he was to act as he deemed best.
Siege of BÃjápúr raised.
Rája Jai Singh, in obedience to orders, raised the siege of BÃjápúr. Knowing that the forts which he had taken could not be held after his departure, through want of provisions on the inside, against the swarms of DakhinÃs outside, he resolved to abandon them. He took out of them such guns as he could carry away. Then he gave the forts up to plunder, and afterwards set fire to them, and blew up the strong towers and walls. Then he proceeded to Aurangábád. Information now reached him of the flight of SivajÃ, and, in obedience to the Imperial command, he arrested Nathújà and his son, and sent them to Court. * * On arriving there, Nathújà was ordered to be kept under close surveillance. Seeing no other chance of escape, he expressed a wish to become a Musulmán, which greatly pleased the Emperor. So he was initiated, and received a mansab of three thousand and two thousand horse, with the title of Muhammad Kulà Khán. After some time, when he returned to the Dakhin with reinforce¬ments for Diler Khán, he recanted, and seized an opportunity to join SivajÃ.
[TWELFTH YEAR OF THE REIGN.]*
Escape of SivajÃ.
[Text, vol. ii. p. 217.] Sivajà left Mathurá after changing his clothes and shaving off his beard and whiskers, carrying with him his youthful son and forty or fifty individuals, servants and dependents, who all smeared their faces with ashes, and assumed the appearance of Hindú mendicants. The valuable jewels and the gold mohurs and the huns they carried with them were concealed in walking sticks, which had been hollowed out for the purpose, and were covered at the top with knobs. Some was sewed up in old slippers, and the wearers, pretending to be Hindú mendicants of three different classes, BairágÃs, GosáÃns, and UdásÃs, proceeded by way of Alláhábád to Benares. One very valuable diamond with some rubies was encased in wax, and concealed in the dress of one of his followers, and other jewels were placed in the mouths of other attendants.
So they proceeded until they reached a place of which the faujdár, 'Alà Kulà Khán, had received private and public notice of SivajÃ's escape. The faujdár, knowing of the escape of SivajÃ, on hearing of the arrival of these three parties of Hindú devotees, ordered them all to be placed in confinement, and an inquiry to be made. All these men and some other travellers remained in con¬finement a night and a day. On the second night SivajÃ, at the second watch of the night, proceeded alone to the faujdár in private, and acknowledged that he was SivajÃ. But, said he, âI have two gems, a diamond and a ruby of great value, with more than a lac of rupees. If you secure me and send me back a prisoner, or if you cut off my head and forward that, the two priceless jewels will be lost to you. Here am I, and here is my head; but still, keep off thine hand from wretched me in this dangerous strait.â 'Alà Kulà preferred the ready bribe to the hope of the reward which might afterwards accrue to him. He took the two valuable jewels, and on the following morning, after making inquiries, he released all the devotees and travellers from custody.
SivajÃ, looking upon his escape as a new lease of life, hastened to pursue his journey in the direction of Benares. He himself in rapid travelling and walking beat even the regular runners; but after reaching Alláhábád, his young son Sambhá, who ac¬companied him, was foot-sore and worn out. Sivajà therefore at Benares gave a quantity of jewels and money, and placed his boy in the charge of a Bráhman, named Kabkalas,* who was the hereditary family priest of his family, and who happened at that time to be at Benares. Sivajà promised that if he reached home alive, he would write to the Bráhman, who was then to conduct the boy to his father by the road and in the manner prescribed in the letter. He warned him against listening to the wishes of the boy, or attending to letters from his mother. Having thus provided for the care of his boy, he continued his flight, * * and he had hardly entered Benares before the government messengers brought the news of SivajÃ's escape. * * Sivajà then continued his flight by way of Bihár, Patna and Chánda, which is a thickly-wooded country and difficult of passage. Every place he came to, he and his followers changed their disguises, and so passed on from place to place secretly till he reached Haidarábád, and came to 'Abdu-llah Kutbu-l Mulk. There he told such stories and used such arts and wiles to forward his purpose that he deceived 'Abdu-llah Sháh.<!--QuoteEnd--><!--QuoteEEnd-->
It must be mentioned that the Nathuji mentioned here is none other than Netaji Palkar who was later reconverted to Hindu Dharma by Shivaji, another example of a reconversion was Balaji Nimbalkar who was reconverted upon Jijabai's (Shiavji's mother and first mentor) advice and was given Sukhabhai's (Shivaji's daughter) hand in marriage. The Ram Singh mentioned in connection with Shivaji's escape from the Mughal court was Kunwar Ram Singh, son of Raja Jai Singh, he later came to be punished by Aurangzeb for this act, this is also mentioned by Rajendra Singh in his "Sikh Itihaas Mein Ram Jhanmabhoomi", published by Voice of India.