द्वितीय राजतरङ्गिणी (जोनराज - कल्हणोत्तर मध्यकालीन कश्मीर का प्रामाणिक इतिहास)

256 KINGS OF KASHMÍRA.

but they perished by reason of unwise counsel and
quarrel among themselves. When the Mārgapati had
left the country, the sky suddenly began to scatter snow,
and thereby left no doubt in the people’s mind that he
of all men was the most fortunate. On account of the
heavy fall of snow the inhabitants of the country became
withered like trees with broken branches. The soldiers
of the Mārgapati got into caverns covered with kusha
grass, as if they expected that a fall of snow would
enable them to lie hidden for a time. He was the
delighter of the hearts of all, and the king’s court became
desolate without him, even as the kumuda flower
withers in the absence of the moon.
The king remained indifferent to the doings of his
servants, his mind was influenced by his wife and the
Saidas, and his own acts became disorderly and repre-
hensible. Unable to enforce his orders in governing
his own country, he disliked ability in others, and liked
only to watch the looks of his beloved women. These
women were quick in inflicting punishments and bestow-
ing favours on men, and were eager in accepting bribes,
and they, not the ministers or the servants, became the
intimate friends of the king. The Turuṣhkas Puṣhkala
and Āshvāsa, who had given up even the observance
of decorum in the enjoyment of pleasures, now gained
their own end, not the end of their master. When
the people saw the kingdom of their sovereign under
the influence, of women they felt grieved, and re-

KINGS OF KASHMÍRA. 257
peated the following shloka :—"They perish who have
no leader, they too perish whose leader is an infant,
and they also perish whose leader is a woman, and
those who have many leaders perish likewise." The
king remained in bed day and night and mourned
for the Mārgapati and others for whom he was
grieved, but was unable to bring them back. The
Mārgesha had taken shelter in Lohara, he was oppressed
with anxiety for his master, and he took this opportunity
to send the following words of advice, by means of a
letter. "O king ! O jewel among men ! Your trea-
sury, which used to gratify the hopes of all, has been
removed by the Saidas, and they have brought in abject
poverty. Like a drop of quicksilver, the Saidas are by
nature heavy, restless, and adhere to one another ; they
do not wish for the company of others. You are, O
king ! like the green sandal tree the bestower of all
felicity, but you are surrounded by a hissing she-serpent.
What sensible man will not leave the kingdom, though
it be like a jewel, if there abide in it serpents of deadly
poison preventing the approach of others ? Royal For-
tune is like the flame that burns on the funeral ground,
frightful to the sight, and he who serves her must not
touch the flame, though he sees it burning. Meyā
Hassana's mind is under the influence of evil planets,
and like Rāvaṇa he keeps away from the right path,
though advised by his well wishers to follow it. The
woman named Merā, who accepts bribes as plentifully

258 KINGS OF KASHMÍRA.
as she takes meat, is abiding with you for your ruin,
even as Tāḍakā did with Rāvaṇa. Let the Saidas remain
with you in the kingdom if you so wish it, but I will go
from here to the Turuṣhka chief of Karavīnda. There
was not one in my family who forgot his devotion to
his master, and became a rebel to the king. You are
my only shelter, and I shall remain loyal towards you as
if I were at your gate. Our conduct has always been
proper, and we are opposed to injustice, and if we
adopt evil ways no one will have confidence in us.
Who can be at ease in this world, even if he lives to
the end of kalpa, and acquires wealth, and destroys his
enemies ? If others be ruined, you should protect them,
but if you are ruined, who else is there to protect you ?"
When Meyā Hassana came to know of this letter, he soon
replied in the presence of the king, hissing like a serpent
in his anger. "Exiled from his place and deprived of
his livelihood, surely the Mārgapati will be withered
by our prowess, even like a lotus torn up and taken
from the water ; and his servants will not stay with him,
even as the birds stay not in the tank which is dried
up by the heat of summer and in which nothing is left
but mud. What can he do to us, remaining where he
is, and receiving the fealty only of the people of that
place ? My followers will be able to overcome him in
battle or drive him from thence. Let me go there in
person, or he will join with the Turuṣhkas." Then Saida
Hasana remembered the previous friendship which had

KINGS OF KASHMÍRA. 259
existed between him and the Mārgapati and said,—
“Let his confiscated estates be returned to him, and
I will bring him back. During the disturbance created
by the ministers we swore friendship to each other, and
Fate will be adverse towards us if we now seek each
other’s harm.” Determined in his enmity towards the
Mārgapati, Meyā Hassana heard this said before the
king, and immediately bestowed the estate of Nausha-
hāra on his relative Ḍaulatayāna. He said that this
good servant Ḍaulatayāna, being stationed outside the
country, would do his duty well, and he directed that
one koṭi of money be given to him in order that he
might collect an army. He then sent on Edharājānaka
armed and accoutered, but soon caused him to come
back, although he had himself supplied him with money.
When Parashurāma and others, of the country of
the Madra, heard of all this, they apprehended danger
in Kashmīra, and asked the permission of the Saidas to
depart. But the Saidas said that they would allow
them to go after providing them with the provisions
for the road, they were told to stay a few days, and
their salary was promised to them. But when the
Saidas returned to their houses, they said to one an-
other that these Madra people were hostile like the
Turuṣhkas, and that they should not be allowed to
depart.
In the meantime the king felt anxious for several of
his servants; and the anxiety made his face like the

260 KINGS OF KASHMÍRA.
lotus in the month Pauṣha. The Saidas were fond of
hunting, and in the month of Māgha they took with
them the king in that state of mind, in order to
destroy animals in the kingdom. Wherever their op-
pressive army encamped at night, there the cries of
the oppressed people resounded on all sides ; and
wherever the king's army halted encircling some hill, the
people complained bitterly against the uprooting of the
vines.
The army, bent on destruction, attacked high and
pleasant hills with gentle water-falls, even as wicked men
attack the good. On the top of a hill there were some
deer whose bodies were covered with snow, they heard the
noise and came down in herds in alarm, and the Saidas
were glad to see them come with their tongues protru-
ded, and their faces smeared with blood. The animals
came to the king with their young ones as if to say "take
us who are strong but spare our young ones who are
weak." All the people of the place asked the king
repeatedly to cease hunting, urging that the gods would
be angry at the destruction of the deer of a hill inhabi-
ted by holy men ; but the king did not desist from
hunting, even as a lustful man does not desist from the
company of women. The muni named Vaishravaṇa
had his seat on this hill, he came to the king and
pleaded that the place was a pen for the deer and kine
of the hermitage, and begged that it might be spared.
The female deer were struck while crying and weltering

[Header] KINGS OF KASHMÍRA. 261

in blood, and were killed by the relentless Saidas; and
the ground was filled with fetuses from their womb.
The king was not satiated with killing some animals, he
denuded those hills of deer, and, tired in the evening, he
ordered the forest beaters to occupy the houses of the
villagers. Some of these men, terrible as the servants of
death, passed the night in houses where the owner's
daughter-in-law and daughter and wife were young and
beautiful, and as there were wine and meat and fish.
The Turuṣhkas were powerful, and strong in archers;
they seated themselves in the houses of Brāhmaṇas who
had devoted themselves to the performances of the six
duties; they ate from the vessels of the Brāhmaṇas the
cooked meat of fowls killed as if in sacrificial ceremonies;
and they gave themselves up to the pleasures of drinking.
The inhabitants of the place were robbed of their domestic
animals and rice and wine and other things; and some of
the avaricious servants of the Saidas killed the people in
their own houses. The impotent king heard the people
express their wish that he might not come there again,
and was grieved on account of the oppression of the
people. Hunting is an evil habit, and fie to kings who
do not possess the dignity of kings! Certainly, in the
present instance, it was killing men under the pretence
of killing beasts. If to tie down and kill hundreds of
deer, like beasts of sacrifice, be sport, what then is
butcher's work? The skill in taking aim from horse-
back on running animals is to be coveted, but what

262 KINGS OF KASHMÍRA.
praise is due to the practice of tying up animals and
shooting them with arrows ? Hunting is the vocation of
of the Kṣhatriyas, but since the beasts of game live
harmlessly on grass, it is not good that one should be
greatly addicted to it; for excess in everything is bad.
Killing and exterpating the deer in this manner, the
king at last reached the hill on the side of the Mahā-
padma lake. Sin was thus committed which will strike
terror into hunters in future times.
After hunting, the king returned to the capital,
suffering from diarrhœa. Some said that it was owing
to the sin committed in the pursuit of game that the
gods were angry, and it was while he was yet in the
hunting ground that the disease was first observed. Others
said that the Saidas, urged by a desire to obtain inde-
pendence and the kingdom, and instigated by the
Turuṣhkas, did something to the king to cause the illness.
Some again observed that owing to the king's separation
from his ministers his heart was filled with anxiety and
grief, and this gave rise to the illness. No one could
ascertain the real cause. While the king was in that
state of health he went to the district of Sarja on the
first day of the new year with the vain desire of killing
birds. As he was going in a boat, that day, a serpent
from Jainavāṭa vihāra crossed his way, and he killed it
with an arrow in order to allay his fear arising of this ill
omen. He thus removed the anxiety from his mind
but did not remove the illness from his body. A head

[Header] KINGS OF KASHMÍRA. 263

wind violently opposed him, as if to warn him against
setting out, and to lead him back to prolonged acts of
virtue. The disturbed lake trembled with its rising waves,
as if in sorrow that the people of this country would come
to be oppressed on the death of the king. Surrounded
by the Saidas, the king feasted at at the festivity in
Sarja, and gave audience to all, as if he would not see
them again. He then immediately embarked with his
servants on a boat, and during the whole day he killed
birds by means of hawks, as if to drive away the anxiety
from his mind. The hawks brought down many birds as
presents to the king, as if knowing that their master
who was sporting with them that day, was not destined
to do so again.
The king then returned ; he left the Saidas, and went
to his bed informing the queen of his illness and telling
her that he was not well. The queen herself ministered
to his wants, and asked him what he would eat, but the
king became void of lustre like the moon during the
day time. His chest broad as the leaf of a door ; his
face fair as molten gold ; his waist, thigh, knees, and
legs like the petals of a lotus ; his two bright eyes, and
his forehead adorned with eyebrows ;—all became
discolored by the disease. Once the king privately
told Meyā Hasana that he would not live long, that
his infant sons were not fit for the kingdom, that the
son of Vahrāmakhāna who was in prison would not
allow his sons to remain safe from harm. "Rather"

264 KINGS OF KASHMÍRA.
he said "bring the son of Ādamakhāna by some arti-
fice, and coronate him. Or do as your daughter, the
queen, advises." When Saida Hasaṇa heard this, he
advised the king to be patient, and'said that he would
recover ; but the Saida was very much grieved and
wept. Then the queen Mera Mukhāt when alone with
her father thus said to him :—"It is doubtful whether
the king will live, what should be done now about the
kingdom ? Rather coronate the youthful son of Vahrāma-
khāna, and make your eldest grandson the heir-apparent.
Two or three people whom we hate may be killed, but
all need not perish." When Meyā Hasana heard this
he rebuked her in anger. The Saidas had no reverence
for Brāhmaṇas, and they gave wealth to the mousulas
for the benefit of the king in his final rest. All the
females who knew the king went to see him, but they
prevented others from going to him, and did not allow
those who charm away poison to chant mantras. They
did not follow the advice of physicians, and themselves
prepared pills for the king to take. The king exclaimed
that some mischief had been done to him, and when
these female doctors found his voice and complexion
changed, they brought in Ūyyabhaṭṭa who prided himself
as being a physician, a charmer against poison, and a man
of experience. But when the attendants asked the king
why he was gazing on that skilful man, the king, then on
the point of death, replied by ordering the removal of
that hypocrite from his sight. All then burst out in

KINGS OF KASHMÍRA. 265
loud lamentation with tears in their eyes and said that
the king had seen the buffalo of Yama,* and would go to
heaven that very day. The king's voice stopped, his eyes
watered and rolled, and on that very night he was on
the point of death. In the year 60, on the ninth day of
the dark moon, in the month of Vaishākha, the king
went to heaven after having reigned for twelve years
and five days.
The whole night resounded with the cries of the
people, and in the morning all the Saidas with their
servants placed the body on a conveyance, and, with
umbrella and chāmara, conveyed it to the ancestral
burial ground. The people were not so grieved at the
death of Shri Jaina as at the death of this king, for they
were now left without protection. The ministers laid
the king, with his turban and belt and bright cap, on a
stone within the cavern, and covered the body with
cloth ; and the people were anxious to see him. They
thought of the king, and fancied that he was merely
sleeping within the cavern. For seven days the Saidas
came there in the morning, and read their own Vedas,
mingling their perusal with cries of lamentation. Those
who are attached to this world and enjoy youth and
prosperity, and who yield themselves to the love of
women, to enjoyments and drinking, they all pass away
in a few days, bereft of every-thing, and grieved and

• An omen of approaching death. Buffalo is the animal on
  which Yama rides.
  22

266 KINGS OF KASHMÍRA.
sorrowful in mind, even like a lustful man when he
leaves the delightful abode of his mistress. A king
thinks within himself,—this is my country, this my
capital beautified with various designs, this is my
treasury, this my youthful wife, and these are my sons
and servants;—suddenly Death comes to him, and he
leaves them all and departs on his long journey, bearing
with him only his virtues and his sins. His dominion
does not abide with him after his death, though he had
gloried in his beautiful kingdom complete in its seven
component parts. Thus the people said and lamented
in the burial ground, for those who had been kings
before had now only a tomb stone left to them.
Owing to the mlechchha law the queen found it
difficult to bestow the kingdom on the son of
Vahrāmakhāna, and thought that the step might lead to
evil consequences.
This is the account of Hassanashāhi's going to heaven.
Here ends the third book named the account of the
reign of Hassanashāhi of Jainarājatarangiṇī composed
by paṇḍita Shrīvara.

THIRD SERIES.
BOOK IV.
On the third day the Saidas hastily held a council
among themselves and decided to bestow the kingdom
on Mahmadakhāna. They wished to place the prince
on the throne, and were in haste, and had no time to
lose. This prince, beautiful as Gonarda, was aged
seven years; he was named Mahmadashāha and was
placed on the throne. Various things were placed
beside the throne, but the king's hand first lighted on
a bow, leaving alone the articles of food; and when
those who were near saw this unerring sign, they declared
that there would be frequent wars in the kingdom.
The beautiful boy-king looked graceful as he sat on the
throne and under the umbrella, and diffused gladness
to all, like the young watery moon. The Saidas wore
white clothes dotted with red, which gave a reddish
complexion to their features, as if they were smeared
with the blood of the civil war which was to
break out like a disease. Hossanakhāna, the king's
younger brother, graceful in form, appeared before the
boy-king, even as the planet Jupiter appears before the
planet Mars. Like the Lokāloka mountains that cause
light and darkness to the world, the people on that
day felt both grief and joy, owing to the death of the

268 KINGS OF KASHMÍRA
father and the advent of the son. The Saidas looked
handsome and happy at the accession of their daughter's
son to the throne, and roamed about like black-bees
in spring, laden with the perfumed juice of flowers.
The echoes that rose of the festive music seemed like
voices, by which all the directions of the sky blessed
the king. The Saidas adorned the court-yard of the
palace during the festivity, and pleased all the servants
of the king with clothes and ornaments.
When nothing but memory was left of one Hassana
[who had created a disturbance], the citizens saw two
such Hassanas, surrounded by thundering horsemen,
come from two directions ; and the presiding goddess
of the country, who with the seven elements of royal
power resided in the king's palace, came like his injured
daughter to complain of her discomfiture by her enemies.
The captains and the officers of the king came to their
sovereign, they rolled on the ground like dogs, but could
not enter into his presence. The Saidas neglected men
learned in the vernacular and in Samskṛita, and addicted
themselves to women inside the house, and to hawks
outside it. Haughty in their conduct and cruel in their be-
haviour, these arrogant men urged by excessive cupidity,
oppressed the people, even like the messengers of Death.
They were unapproachable on account of their wicked
character, and were envious of others ; and the servants
and subjects of the king became alienated from them.
Though some of the servants of the king received bene-

KINGS OF KASHMÍRA. 269
fits from the Saidas, they did not value their acquain-
tance, even as the kokilas do not value the acquaintance
of crows. Hawks and the servants of the Saidas disturbed
the colony of birds on the Satī lake where they had lived
in ease and security. These singers whose beautiful voices
used to be heard in loud songs now remained dumb
before the king, as if in sorrow, even like black-bees in
the month of Māgha. The Saidas took the young king
with them, with the intention of killing birds, and went
by boat to the banks of the Vitastā, and there they let
loose their birds (hawks). They carried their food with
them ; and were blind in their pride, and they did not
behave with due courtesy towards the people of Kash-
mīra. They massacred the birds in such a manner as
if they would never come again to kill birds.
Once upon a time, the Saidas assembled their own
people and held a council ; and when the Kashmīrians
and the Madras heard that the Saidas had held a
council among themselves in the city, they became
alarmed. Parashurāma and others who had been
appointed by the Kashmīrians and the Madras met the
five active Saidas on that day and thought of hostilities.
The Saidas worked privately, and their purpose was hid as
if by the darkness of their acts, and was not known to any.
Now Merā, Evil Fortune personified, the beloved
daughter of Mera Hassana, came on one occasion to
her father and privately asked him to follow her without
delay as there was some work of the king to be

270 KINGS OF KASHMÍRA.
accomplished; with this wicked request she led him
inside the house. Mera Hassana had dreamt a dream
in which he was warned by his father that he would
meet with a mishap on Sunday, and he was told
not go to the palace. But bewildered by Fate he went
there. At the same time Saida Hasana came in from
his own house, and told him that his legs would be
cut off on account of his rebellion, so that he might
not run away. As soon as he had said so, Mera
Hassana's legs were cut at the joint, and he fell from his
horse on the ground. And it seemed, by the dust that
was raised by the Saida horsemen, as if he sighed in
sorrow anticipating that the Saidas would not walk in
the street again.
Now Jonarājanaka falsely informed the Madras that
a letter had arrived that day from Tattārakhāna which
would cause them harm; that the Saidas who had spread
over the kingdom, but who were afraid of the surviving
Madras, had, agreeably to that letter, come to some
determination, and that the Madras would be arrested
the next morning; they should therefore devise some
plan of safety. "We will first destroy them" thought
the Madras. They knew that all the Saidas had met
in a house named Amṛita, and they repaired thither.
Parashurāma and others entered the house armed,
directing Tājaka the gate keeper to keep the door safe.
Tājaka informed the servants of the Saidas that their
masters were engaged in council, and dismissed them

KINGS OF KASHMÍRA. 271
from the place. Tājaka then reported to the Saidas that
their servants were plundering articles of food, and on
this the Saidas sent away their armed attendants to stop
the plunder. At this juncture Jonarājānaka, accom-
panied by some servants of the king, came hastily
from another house by a different route, with the
purpose of killing the Saidas. His trusty door keeper
Tāja also mounted a horse which was before the house,
and went to another part of the house as desired by
Jonarājānaka, with the view to kill the Saidas. The
Saidas were in a room, divided into four compartments,
within the house, and when they saw the Madras they be-
came alarmed. Simhadvija saw them approach and angrily
asked them why they did not go to their own country
when they were allowed to do so; and why they came
there into the room. "No passport has been received,"
they replied, "and why should we go away from you,
verily, we shall be revenged on you to-day." Parashu saw
that no one else was there, so he went forward under
the pretence of asking for travelling expenses, and in
his fury he first killed Simhabhaṭṭa. At the end of the
room, which was divided into four parts, Simha (lion)
fell like a jackal, besmeared with blood which issued
from his body. "What treachery is this? What
treachery is this?" cried the Saidas, and rose from
their seats in alarm. Then all the Madras combined
together and killed the Saidas with their swords. Saida
Hassana was beautiful and stout, he was leaving the room

272 KINGS OF KASHMÍRA.
with no other weapon than his fist, and he perished
at the door stunned with hundred wounds. When
Meya Hasana beheld him in that state, he immediately
ran away in fear, trying to climb over a wall, but his
two legs were cut off. Thus was Meya Hasana killed
by some of the Madras, and with Meya Hasana
perished also Gadayāmīna, Yāsīmamallala, and others,
with their sons and friends, thirty in number.
They raised the cry of 'hāla' 'hāla', but the Madras,
their hands wet with blood, were busy killing them,
and moved about like the servants of Death. As the
Saidas had slaughtered cows in their houses without
any compunction for the sin, even so the Madras now felt
no mercy in killing the Saidas. As the Saidas used
to mutilate deer and other animals, after the termination
of a chase, so they were similarly treated in that house by
the diminutive Madras. They who were accustomed to
lie on costly beds, now lay without any apparel, their
clothes being robbed by their enemies; and in their
helplessness they became the objects of the people's
gaze. Haibhatakhāna and certain other men drew
their daggers, hastily scaled the wall, took to their
horses and fled. The attendants of the Saidas did not
know who were being killed in the thick of the combat,
they forgot their pride in their alarm and fled, and
none of them drew his weapon in the yard of the house.
Called by the son of Malla Jāda, Meyā Mahammada
came from his house and immediately attacked the

KINGS OF KASHMÍRA. 273
king's house. The road keeper Norollāha came to him,
but he thought the man to be a rebel, and in his anger
he soon caused him to be killed on the king's highway.
When Meyā Mahammada saw the newly repaired palace
gates closed, and knew that the enemies were within,
he reluctantly caused them to be set on fire. The
gates thus fell a sacrifice to the fire, as if in grief
for the tumult, and for the death of their protector.
Volumes of smoke rose gracefully and reached the
white-washed building, and it seemed as if the goddess
of Royal Fortune sighed in grief, not knowing where the
wicked people were leading her. In the meantime, when
the armed rebels saw the fire, they issued out of the
house and came to the yard of the palace. The hero
Jonarājānaka came there in his anger, and a certain foot
soldier killed two or three in the yard with his sword.
Then all the Madras united themselves in a body, moun-
ted the king's horses, and reached the skirts of Mūlaka-
nāga, and there they held a cosultation. "We should re-
main here" they said "and fight the Saidas; there are only
a few of the enemies left, and they will not be able to
save themselves." When Jyalāla Ṭhakkura, well versed
ir. politics, heard this, he said to them :—"This is not the
place for fight, let us quickly go by this road and cross the
Vitastā, and then let us remain on the other side with
our followers. There we will devise plans so that the
Saidas may perish of themselves." They appproved of
his advice, and the brave people crossed the Vitastā by

274 KINGS OF KASH MÍRA.
the Juhilāmaṭha road. In the meantime Meyā Maham-
mada having obtained time, killed the doorkeepers,
the brothers Tāja and Pājaka in his anger. They were
pulled by the Chaṇḍālas from the yard of the palace
by a rope tied to the ankle joint, their limbs were bes-
meared with unholy wine, and they were devoured by
dogs. They were miserly from their birth, and had
collected wealth by obtaining bribes from villagers whom
they had oppressed. At the time of their death they
yielded up all their wealth. All that these avaricious
men had hoarded by oppressing villagers and robbing
others, all their fine silver and other metals came to the
king. People cannot recover from a miser the wealth
that once enters his house, like a sepent entering in a
hole, it can only be pulled out along with its life. One
hundred khārīs of rice with sugar cane were taken
away from the house of those who did not give even a
handful to beggars. Beggars had never received wheat
flour from them, enough to make a cake, but now when
their houses were robbed, the wheat flour which fell on
the road lay like snow.
In the meantime Ālikhāna came from his house
and arrived in an exalted state accompanied by soldiers,
and first of all he set fire to the houses in the neighbour-
hood of the Vālikā road in order to occupy it. At this
juncture Edarājānaka and others liberated the son of
Vahrāmakhāna from imprisonment, and he soon issued
through a by-lane. When the son of Vahrāmakhāna saw

the soldiers of the enemies before and the fire behind, he
was, like a young deer, unable either to advance or to stay.
Ālikhāna knew that the son of Vahrāmakhāna had been
released from prison by the enemies in order to do some
harm, and he therefore gave the prince an assurance
of safety, and then killed him, even as a lion kills a
deer. The Saidas blamed Ālikhāna and said that it
was by the advice of Pājabhaṭṭa that the queen had set
the prince free, in order to give him the kingdom. Others
said that the enemies had desired to relieve the prince
from bondage, but contrary to their intention, their
plan to do him good led to his ruin ; for who could out
strip the decrees of fate ? Instigated by Ālikhāna, the
wicked Mīra and others beat the prince until he became
unconscious, as the hunters do hares. When Pājabhaṭṭa
witnessed the calamity, the murder of the prince, he
became as one bewildered. He came in after the
prince, and was also killed, even as a Rākṣhasa is killed
by the people of his own party. The trees, as if in
sorrow at the sight of the murder of the prince, lamented
in the voice of the kokila, wondering why the prince, who
had never possessed anything in the kingdom, was killed.
The plants, moved by the wind, wept, as if in sorrow,
pleading against the murder of the prince who had just
been released after a long confinement. The trees,
moved by the wind, seemed to tremble at those
Turuṣhkas who had done the evil deed and committed
the heinous crime. The mother of the prince received