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

166 KINGS OF KASHMÍRA.
explain to the king the way to remove worldly afflictions,
and for nights together he heard from me the Saṃhitā
which is the way to salvation. The king was for a
time consoled by listening to my explanations, the
modulations of my voice, and well turned beautiful
passages. "This appears to me most strange that this
waking illusion of good men like the color of the sky
(vacuum) sinks into oblivion in which there is no memory
of the past. O son of Raghu ! Be it long or be it
pleasant, know this mundane existence to be a long
dream as unsubstantial as a large imaginary kingdom.
If there had been no birth, old age, or death, no fear of
separation from the beloved object, and if all had not
been fleeting, who would not have wished to have been
born in this world ? Men will be freed from objects
from which they withdraw their desire ; a man cannot
know of greater happiness than by withdrawing his desire
from all earthly things." The king learnt shlokas like
those mentioned above by listening to my explanations,
and also many others which indicated his own condition,
and he himself read them. The king heard me read the
"way to salvation," and pondered over the meaning of
many verses, and on one occasion he told the learned
who were about him that some one seemed to whisper
to his ear enquiring why he loved his sons, none of
whom was friendly to him. He thought to himself :—"By
eating meat with our teeth, flesh is served with flesh,
and in such meals, which enriches our blood and gives us

strength, I see no harm. I am mild in my temper, and
I promote the happiness of all, but alas ! my sons are
attempting my destruction as insects destroy woollen
cloth by making holes. None of those with whom I
have spent my former years are left behind ; the afflic-
tion which I feel for their absence will last to the end
of my life. O Muni ! My body is like a cottage which
is worn out, and is covered with hair as with grass ; it
is full of rents, and my mind dislikes it in this evil day.
The districts of my kingdom have been ruined by
my sons, even as the members of the body are bitten
by serpents. The only means left to me is to part with
them, otherwise there is no peace." After he had thus
thought, he composed a book in the Pārasī language
named Shikāyata treating of the vanity of all objects.
The sons of the king's nurse and others of proved
and honourable character left the party of the king and
went over to Hājyakhāna. What else need be said,
those shameless men who were seen with the king du-
ring daytime, were at night found seated at ease before
Khāna. The king remained indifferent to the affairs of
the kingdom, and his servants reviled one another, and
consequently there was a tumult in the country. When
the king was in danger who would not go over to his
sons, as if hoping to obtain thereby one-half of the king-
dom ? Thus thought the king, and he was ignorant of the
true movements of his servants, and became disgusted
with all the members of his family. He who was seen

168 KINGS OF KASHMÍRA.
today to be with the king, was heard of as attending the
Khāna the next morning. Like the Sārasa birds the ser-
vants no where remained steady. The king did not find a
single servant devoted to him, who could give him
consolation, and to whom he could describe the troubles
of his heart. The people came to the palace unopposed
and uttered words such as had never been uttered before,
and spoke of things such as had never been seen or
heard of before. Bahrāmakhāna, by his various acts of
duplicity and by his eagerness to foment quarrel be-
tween his brothers, became like Karṇa, the source of
evil. A stick of wood, if it contains oil, will give light,
but does that light last long ? Does it not spread dark-
ness on all sides with its smoke ?
It was to protect the king that Ādamakhāna had
come, and protection was expected from him, but he was
incapable of protecting himself. He informed the king
one day that Bahrāma had joined his brother Hājya-
khāna, and had sought, by cruel stratagem to destroy
him, and that he (Ādamakhāna) had no other course
left but to seek the king's protection. From Bahrāma
he had no hope of life, and he therefore asked the king
to save him. If the king reigned in the kingdom,
Ādamakhāna feared nothing. But the people eager to
engage in a battle between the brothers were on that
day coming to attack him, and he was overcome with
fear at the news. Thus informed, the king replied that
he had no attachment for his own kingdom or for his

own life, and he called Ādamakhāna a coward, and ad-
vised him to go and save himself, and told him that he
need not have come to him. Thus rebuked by the king,
Ādamakhāna went to Kudmadīnapuri, and kept himself
on the watch, afraid of an attack from his younger
brother. The king had thought that this ambitious
man Ādamakhāna was worthy of his protection, hoping
to find comfort in him and expecting that he would
remove the king's fear of his enemies. But Ādama-
khāna was himself assailed by his enemies, he was like
a horse afraid of the harness, and became a cause of
trouble ; and the king was surprised to hear that his
other two sons thought that he had taken their elder
brother, the object of their hatred, near him out of his
fear of them. Neither the king, nor the king's son, nor
the ministers could sleep owing to mutual fear. The
servants did not serve in accordance with orders but
tried to please their masters by words only, and when
the servants did perform the duties ordered by the king,
he would declare that he did not remember what he
had ordered. He left off the old practice of signing
his orders, and knowing the unsettled state of his mind,
he left the administration to his ministers. "The wicked
men have set the fire of enmity to my house, and have
received pay from both sides, but they do not care to
quench the fire. Let my ministers and my sons perish ;
I helped them to prosper, and they now wish to obtain
my kingdom and will rejoice in my ruin." Thus sighing,
15

170 KINGS OF KASHMÍRA.

and unsettled in mind, sorrowful, and devoted to religious
meditation, the king wished that they might all perish.
The citizens exclaimed that the king was indifferent to
everything, that his sons were engaged in mutual enmity,
and that a great calamity had befallen them. When the
month of fasting for the Yavanas arrived the king left off
taking meat, and reflected thus :—"Those who brought
this wicked son from a distant country, are, alas ! for their
own interest destroying my whole kingdom. On one side
of the city are the two sons with their combined army,
and on the other side is one son alone attended by wicked
men and wicked ministers. A great calamity has come !
The sons will fight, but I am sorry for this city which
should, like a good wife, be guarded. What would be the
use of my living if the city be destroyed while I am
alive ? The servants who were devoted to me, and
strong, are all gone, whom shall I ask for advice and
what shall I do ?" The king's mind was afflicted by
these anxious thoughts and by sorrow caused thereby.
Stricken by such grief, the king, who was solicitous for
the welfare of his kingdom, became like one inanimate.
The city, with its population old and young, was agitated
with alarm on account of many evil news ; it was like
a boisterous sea which the king could not calm.
On the next day when Shivabhaṭṭa brought the king
his meals, the king became angry and said that he had
eaten what he could eat, and told him to take the food
away. In the excess of his anxiety the king became

KINGS OF KASHMÍRA. 171
distrustful even of a shadow. He heard that the minis-
ters intended to rise against him, but he took no care
of his own life. For a few days he remained like one
whose intellect was gone, and, when questioned by his
friends, he made reply to none. On one occasion when
the ministers asked him some questions about the
affairs of the state, he uttered some words without mean-
ing, and as if oppressed with illness he laid himself
exhausted on the bed. The physicians did not know
the cause nor the symptoms of his illness, but I think
he took the vow of fasting in order to get himself rid
of his affliction. High as lofty trees, yielding food with
extended arms, of high renown, and beloved of Brāhmaṇas
as the trees are beloved of birds, the good kings are struck
down by evil fate as by a gale. In the meantime the
three sons disorganised all the seven constituents of the
kingdom, as terrible diseases destroy the humours of the
body. The Rajputs were alarmed, and came every day,
with many soldiers, and found the king in his miserable
plight and almost dumb. The king was afraid of his sons,
but in order to give an audience to all, he was placed in
his wretched condition before the gate of the palace, with
his elephants and horses. Men belonging to the palace
and those outside thronged to see the king ; they heard
the sound of religious festivities, and beheld the king
with gladness, as one beholds the moon on the second
day after the new moon. Bahrā nakhāna became alarmed
when he heard of this, and came near to the place, but

172 KINGS OF KASHMÍRA.
he knew by the symptoms that the king was on the point
of death. He then went to a distance and thus said to
his brother :-"Our father will not live ; he fell on the
ground before the gate, and was almost dumb and un-
conscious. Vainly is he being raised up by the cunning
people. Therefore arise, and let us go to the yard of
the king's palace clad in iron mail, and bind the wicked
ministers, and take possession of the horses and of other
things. We will cut down the bridge of boats, and that
will prove the ruin of your elder brother." When
Hājyakhāna heard this, he said :-"This shou'd not be
spoken before me. I do not even in dream wish any
harm to my father and king." He then spent one night
in grief with his father.
Then when Ādamakhāna heard the report that his
father was dead, he moved with his army towards Shrī
Jainanagara with a view to usurp his father's kingdom.
In the way he caused his soldiers to be clad in armour
for his own defence. He then passed one night secretly
in a house at the outskirts of the capital. In the mean-
time, Hassana, the treasurer, blinded by self-interest
and deceiving others, took oath to Shrī Hājyakhāna
and sought his shelter. On the next day the eldest
brother, driven by the ministers, reached Kudmadīna-
purī with his army ; but there his good fortune left him.
Though he was the eldest and possessed of a strong
intellect, though himself a hero endowed with unusual
energy and patience, and attended by followers, he was

KINGS OF KASHMÍRA. 173
still unable to perform any signal deed in the time of ac-
tion; for men devoid of virtue cannot achieve success.
Had Ādamakhāna killed a guard that night and captured
the horses, he would have got the kingdom. But the
intelligence of a man is according to his merit.
In the meantime Hājyakhāna sent by the treasurer
and his youngest brother, went into the yard of the
palace, and took possession of his father's horses. When
those servants of the prince, who had been impatient
for fight, heard of the news of the capture of the animals,
they suited their action to the time, clad themselves
in armour and entered the palace. Abhimanyu the
Pratīhāra, and others reviled them, but they were soon
punished by the confusion that followed. Hājyakhāna
with his army remained that day outside the palace,
afraid of a rising, and though he was anxious to see the
king he could not do so.
When Ādamakhāna heard of this news, he became
alarmed. He was in a defenceless condition, and des-
pairing of success, he went with his followers by the
road leading to Vipulāṭa. Surrounded by his own
men, Ādamakhāna marched by the way of Tārabala.
His younger brother pursued him and killed many of
his soldiers. When Abhimanyu the Pratīhāra and others
beheld the superhuman prowess of Ādamakhāna, they
found that he fulfilled what his name implied.* He
*It is difficult to unravel this pun. It seems that the pun lies in
the similarity of the sound of Adamakhana and Admi-khun, the
latter is a Hindi word.

174 KINGS OF KASHMÍRA.
killed many men in his anger, and their corpses were
heaped in the caverns of the mountain. In the mean-
time prince Hassanakhāna, resplendent with many virtues,
soon passed over Parpotsa and came within Kashmira.
The tree growing on barren soil is dried up by the heat
of summer, and becomes sapless, and casts no shadow,
and is forsaken by travellers ; but when nourished by
the copious waters of the rainy season it is decked with
flowers, it shelters men from the heat, and becomes en-
joyable. As a river is equally accessible from both its
banks, even so the kingdom was hitherto accessible to
the two belligerents, but now it became favourable to one
party. Thus by the conduct of the two brothers, vic-
tories and defeats were brought about by fate in a way
which the people had not anticipated. Who does not
wish for a son ? And when a son is born, who does not
feel both happiness and anxiety on his account, and
does not strive by various means to bring up the child ?
But alas ! when the child is grown up, he seeks through
his avarice to obtain his father's wealth, and is even
anxious for the time when the father would die, and
considers him as a hinderance in his way.
At this time the king, surrounded by a few servants,
remained without any anxiety, as if he had not heard
of the reports which had reached him. He gave out
that owing to illness his voice had failed and he had
lost the power of deglutition. His beauty was gone,
and he became like the moon when near its end. It

KINGS OF KASHMÍRA. 175

was owing to the misfortune of his subjects and for the
affliction of all, that the king, shorn of his beauty and
suffering from malady, appeared like the sun about to
set at the end of the kalpa. By the quivering of his
lips it was known that he was praying, and he expired
at noon on Friday, on the twelfth day of the moon, in
the month of Jaiṣhṭha. At the time of his death, Fortune
seemed to abandon all his limbs and appeared on his
face, and I saw him in that state. His face methought
was the dwelling place of the goddess of Fortune, and
perspiration issued from it, even like a stream of good
luck. His breath left him, taking his life with it, and
as if afraid of having stolen that jewel. After life had
departed, tears still issued from his eyes, as if his eyes
which were like the sun and the moon melted away and
his affection for his subjects trickled down.
King Shri Jaina reigned happily for fifty-two years,
and went to heaven in the year 46. The corpse was
placed in a litter and was borne on men's shoulders,
and on it were placed the umbrella and the chāmara,
and they looked like the sun and the moon dropped from
the sky in their sorrow. At that time the ministers,
servants, slaves, and citizens offered oblation to the dead
in tears of lamentation. The king had obtained the
kingdom in the month of Jaiṣhṭha in the year 96 ; and
the period of the sun's course towards the north ended
with him. He had counted sixty-nine years, and the
beauty of the flowing black beard was still seen on his

176 KINGS OF KASHMÍRA.
face. After death his body became a corpse and he
became a Shiva. Such was the king that was borne on
a litter and, adorned with umbrella and chāmara, was
brought by the weeping ministers to the burial ground,
where the previous kings looked beautiful as in sleep,
and the earth, as if out of affection for her lords, had
received them in her bosom. All sides resounded with
the loud lamentation of the sorrowing citizens as if
with the noise of sounding brass. Within the city
no other voice was heard than the cry of "O king !
O life of the people ! Where art thou going, leaving thy
subjects behind." The ears of the men were incessantly
filled with these cries, so that they sometimes seemed to
hear the cries in the air. The king was then lifted from
the litter which had been borne on men's shoulders,
and was covered with cloth, and laid within the bowels
of the earth beside his father. The people looked on
the face of the king with tearful eyes, and, as required by
their rites, they threw a handful of earth on him; as if
to indicate that there would be no other king like him,
and that the world was ruined by his death. Monarchs
who had conquered powerful enemies in battle, had
covered the earth with riches, and had given wealth
to all; who had built cities named after them, and
were well known in other countries; who had long reign-
ed in the country possessed of the seven component
parts of royalty, leave all behind in the end, and
receive only the winding sheet for their portion. Scorched

by a hostile country, as by a forest fire, the deceased king
enjoyed the sleep of ease in the cool interior of the
grave-yard.
Hājyakhāna saw the face of his father graced by
fortune, and appearing as if in sleep, and for seven nights
he performed the rite of mastaka. He exclaimed:—"O
father! Bent on wickedness I have many a time trans-
gressed against thee, and methinks you have left me in
your anger, and have gone to heaven alone. Admirable
is king Shekandhara who is in heaven and now beholds
thee. Fie to me O king! that I am deprived of the sight
of thee. No where O father! at the time of festivity did
you enjoy yourself without me; how then do you now
enjoy the pleasures of heaven alone? You could not
obtain sleep on a soft bed and surrounded by men, how
can you now sleep on the gravel in the midst of those
buried in the earth? When I left you and returned to my
house, who did not curse me in anger saying that we
two might not speak to each other again? We wicked
sons always kept you sleepless, and art thou now having
thy long sleep? O king! Your person was consumed
with ever present anxiety; has that anxiety of yours been
now transferred to another? O father! I see thy face in
the portrait and in my imagination, but where shall I,
who have so much sinned against thee, hear thy voice?
Without thee O master! my kingdom is a thing of
danger to me, the day is night, the good garden is a
cemetery, and life is death. Come O father! and show

178 KINGS OF KASHMÍRA.
thyself to me, be thou angry or propitious. I am un-
able to bear this death-like pain of separation. O father!
Where hast thou gone leaving me, thy servant, behind;
the lotus bud does not expand without the sun. Art
thou angry O king? I am thy servant bent on serving
thee; and in consideration of my excessive solicitude
speak but one word to me, for without thee I shall not
live."
Thus the prince lamented, and performed the rites
of the bhujā night; he gazed on the face of the king for
a long time and wept aloud. Thus loudly lamenting,
Hājyakhāna was overcome with grief, and when the day
declined the ministers forcibly took him to the palace.
For the benefit of his deceased father, the son, while yet
he was on the burial ground, gave away his own village
of Sālora for the supply of drinking water to the people in
the hot season; and for the services of those who pro-
vided the water, he permanently endowed lands in that
village and allotted them for a religious purpose. At this
time the sun, as if unable to look upon the earth without
a king, set in the sea; and the earth casting away her gar-
ment of evening cloud, spread the gloom of the evening
which was even like her dishevelled hair to weep in sorrow
for the king. A darkness prevailed in the kingdom at
the death of the king. He had raised high hopes in
men, he was of princely appearance, and a friend of the
men of merit. No one cooked his food that day, no
smoke arose from the houses, all were dumb with grief

KINGS OF KASHMÍRA. 179
and breathless. Such was the state of the capital which
seemed to be without life.
A long crystal stone was placed in the grave-yard,
it was the highest among those that were there, and
was like the figure of the king in a recumbent position,
and it was illumined with verses. Men came to see
the place out of curiosity and they lamented and shed
tears on the king, which looked like offerings of pearls. It
was Friday when the citizens went to the grave-yard, and
their images were beautifully reflected on the stone, as if
the king out of curiosity had drawn them near to him.
The people remembered the king's breast broad as door
pannel, his face beautiful as the full moon, the tip of his
long nose like the beak of the Suka bird, the eyes tender
as the lotus, his hairy eye-brows and forehead bright
with auspicious signs, and his intellect and his quali-
fications, and his attention to kingly duties. All these
came to their mind as if they were standing before the
the king himself; and they spoke lightly of the world,
as devoid of worth and substance. If the moon beams
of the full moon, the beauty of the flowers of spring,
the purity of the autumnal sky, the budding youth of
women, and the rule of a wise king,—all these that afford
happiness to men,—were made lasting by fate, men would
not long for heaven. In his boyhood, the king lost his
father, and apprehended mischief from the principal
minister, and was involved in a quarrel with his brothers
and servants. He was living in foreign countries when

180 KINGS OF KASHMÍRA.
he got the kingdom ; then there was a distressing war
with his élder brother ; his nurse's sons then caused
him anxiety ; and afterwards the opposition of his sons
lasted till his death. Fie to the life of living beings on
this earth, ever attended with sorrow, and ever causing
tears to flow from the eye! Mars was the planet that
cast an evil eye towards his sons, it was no doubt
owing to the position of the stars at his nativity that
he suffered so much affliction from the hands of his
children.
All the king's learned men and even the poets who
were ever so eloquent, became silent when the king was
gone, even as kokilas are found mute in the month of
Pauṣha. The books of the learned, which, even like
the eyes of the goddess of learning, had ever remained
open [during the king's reign] were now tied up and be-
came shrunk. There were men who in order to win the
king's favour had worked in logic, in grammar, and in
other branches of learning for the benefit of the verna-
cular of the country, and who had been honored by the
king and had enjoyed ease and prosperity in their
homes. They had exerted themselves, day and night,
to obtain books, and had learnt the shāstras, and when
questioned on the subject of their study, could make
recitations from their books. But where was grammar,
where were the discussions of logic, and where was the
labour in the cause of literature after king Shri Jaina
died? That king who was the master of all learning,

KINGS OF KASHMÍRA. 181
who was benevolent to men, accessible, meritorious, and
liberal, the king who knew the literature of many lan-
guages, who was favourable to the men of merit, and
untiring in work of kindness and of virtue,—that king,
alas ! is now laid on the ground. Fie to us, sinful and
depraved in our hearts ! Overcome by the love of the
world, we still live therein, and do not fly to the wilder-
ness in sorrow. As the bosom of a woman does not
look graceful without a necklace, nor the intellect
without learning, nor the expanded lotus flowers without
the sun, nor the human body without youth, nor the
night without the moon, nor a wife without her husband,
even so the kingdom of Kashmīra did not look graceful
without its king. Good men felt sorrowful at heart, and
found no rest ; and they always lamented and said that
king Shrī Jainollābhadena was the greatest among all
sovereigns, that he was versed in all learning and loved
the study of logic and other branches of knowledge,
and that he consequently shone in the glory of the
learned. He was distinguished by his desire to see
learned men collected around him, and by his wish
to bestow gifts and honors on them, as well as by
his well deserved fame. They said that he had consoli-
dated Kashmīra, and had gone as if to consolidate
heaven which was in a state of confusion. The royal
family, like a bamboo group in a garden, decked by
variagated grass and a profusion of leaves, was an
object of beauty for a long time ; but alas ! domestic
16

182 KINGS OF KASHMĪRA.
broils, like a fire caused by friction, burnt all the things
in the garden from one end to the other. The officers
of Shri Jaina, owing to his curse, melted away within
one year, even like a dream ; and in the kingdom which
was disturbed at his death, only one in a hundred of
his servants remained, even like jewels in the ocean,
after it is agitated by a gale. Servants remain with their
master and honor him as long as he who supports them
remains in power. The bee, the kokila, and the frog hail
the spring with their voice as long as spring lasts on
earth. Even these few servants of the king who remain
ed, withered like grass under innumerable scorching suns.
Here ends the first book named the account of
Jainashāhi of Jainarājatarangiṇī composed by paṇḍita
Shrivara.

BOOK II.
I bow to the god, ( Mahâdeva ), who is the master
of the hidden significance of all words, and who per-
vades all the universe. Who does not, by prayer in the
form of a partial description of his person, attain the fruit
of worship ? His right foot is fixed in the ground, and
his left foot, though oft in motion, seeks to rest, and
thus describes a circle on a straight line. The god
not unoften performs a dance while walking in the even-
ing. Let that dejty, a god and a goddess in one, ever
bestow happiness on us.
By an order under his seal, Hājyakhāna now declared
his name to be Haidarashāha, and took possession of
the kingdom on the first day of the moon in the month
of Jaiṣhṭha. A festivity was held on the occasion of
his taking over the kingdom in which the performance
of religious acts predominated, and joy was promoted
by gifts, and many auspicious acts were done, and many
who sought happiness found it. Shekandharapuri was
full of happy men, the favourites of the king were clad
in clean garments, and the city looked as beautiful
as the sky, when full of stars. The new powerful
monarch sat on a golden throne in the yard of the palace,
even as the sun sits on the peak of the Meru mountain.
In his front sat his son and his handsome youngest

184 KINGS OF KASHMÍRA.
brother, who looked like the planets Venus and Jupiter
before the moon. The treasurer Hassana distributed
money, as ordered, and put the mark of royalty on the
forehead of the king with offerings of gold and flower.
As in the rainy season the clouds rule the world with
lightnings, even so did the king Hājyahaidhara govern the
country. The king’s youngest brother Bahrāmakhāna was
even like himself, and through affection, the king made
him lord of Sukṣhitī in the Nāgrāma country. It was after
a long time that the king met his son, and, overwhelmed
as he then was with sorrow for his father, he found even
greater comfort than what he had felt when he
was appointed heir-apparent of the kingdom. Āvaṭra,
Lavaka, and others found great favour with the king, and
were invested with authority in the kingdom. Other
servants also obtained favours from the new king and
obtained the gift of villages, good or indifferent, accord-
ing to their previous services. The king then parted
with the kings of Rājapurī and Sindhu who had come
to see him, after decking them with ornaments befitting
kings. In the king’s palace, ministers, feudatory kings,
captains of armies, and others, adorned with daggers of
gold, mingled in the rejoicings, and with them moved
the servants to whom were given valuable garments of
silk. The king, free from all vices, protected his people,
even like the waxing moon in her fortnightly career.
There lived one Merjā Hassana, son of Saida Nāsira,
and he was the chief of Bahurūpa and other provinces.

KINGS OF KASHMÍRA. 185
He was of an affectionate nature, and fond nursing
children ; his mind was devoid of avarice and anger ;
he dispelled the darkness of ignorance and he was
honored in the kingdom as his father was. In festivities
and on all joyous occasions, Merjā Hassana and his
party were honored as the foremost. The king there-
fore thought that by attaching him to his son, he would
make his son as powerful as himself, and he accordingiy
caused his son to marry the daughter of Merjā Hassana.
The king had killed Hāngira son of Jyamsara the
Mărgapati, and attracted by the merit of Merjā Hassana
he now bestowed Vāngila on him. The king favoured
even those who did him harm ; the lion first stoops be-
fore elephants and then kills them.
The king kept his purposes concealed, and through
his spies informed himself of the acts of Hassana the
treasurer, and he bestowed honors on Hassana and
brought him under his power. The prowess of the king
made his enemies grieve ; he concealed his anger, and
was like the fire which lies concealed in ashes and is
the cause of death to many. He affected friendship
with some, and they did not apprehend any danger until
he found his opportunity to act against them. Others, he
honored out of policy, and thus he acted from various
motives. He was like Kuvera to his servants when he
bestowed his favours, but he was like death to them when
they were at fault. PhiryyaḌāmara and other ministers
knew of the fierce anger of the king, and bore their