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

KINGS OF KASHMÍRA. 79
king levied taxes from his poor subjects that they might
not perish through their pride. The Fame of his enemies
along with their Royal Fortune, sacrificed herself in the
fire of the king’s prowess at the extinction of their own.
Once on a time, Jasratha, oppressed by the king of
Ḍhilli took shelter under the king, and he protected him
as the mountain protects darkness in its caves from the
sun.
During the time when this restrainer of the wicked
ruled the country, there lived a Brāhmaṇa at Jayāpīḍa-
pura. He had a cow which was the very embodyment
of the hope of the gods. The cow once broke away
from him and fled, either in quest of corn in villages,
or by the will of fate. The Brāhmaṇa went to
Maḍavarājya, to bathe in a shrine, and there recog-
nised his cow, the marks of which animal he knew.
He knew that the cow was his, and he followed the
animal in the evening and quarrelled with the master
of the house to which it went. The master of the
house was urged by cupidity, and the Brāhmaṇa was
certain that the animal was his, so their quarrel did
not cease, and they took their dispute before the king’s
court. There they were unable to meet each other’s
arguments, and the king threw some water-nuts before
the cow inorder to test their claims. The cow had
been accustomed to eat the nuts in its younger days,
it smelled them and ate them with alacrity like fruits ;
but its calves did not eat them for a long time. The

80 KINGS OF KASHMÍRA.
people who had not been able to determine the case,
praised the skill of the king, and the king caused the
pretender to be punished by the twice born, even as one
deserving of punishment is punished.
Though the king was kind hearted, yet for the sake of
his people he would not forgive even his son, or a minister,
or a friend if he were guilty. Mereshāya the Yavana was
once drunk and killed his wife without any fault,and though
he was the king's favourite, yet the king caused him to be
executed. He who was like Indra on earth humiliated his
enemies and honored those who were saintly and wise. He
was graced with power, kindness, and wisdom in a greater
degree than any other king that had reigned before.
Cupid causes apachita (suffering) to parted lovers, but
the king who was graceful as Cupid paid apachita (honors)
to the wise. Beauty and fierceness were blended in the
king. Where except in the sea can be seen both poison
and nectar, both water and fire together ? Judges used
to take money from the plaintiffs and the defendants
since a long time, but the practice was disallowed by the
good and virtuous king.
There was a Brāhmaṇa named Laularāja who for
some reason sold a plot of level land out of ten pieces
which he possessed, and the sale was effected in writing.
Laularāja died in the year of sale, after telling his young
son Nonarāja and others of the transaction. Nonarāja and
the others were weak, and consequently the powerful
purchasers took possession of the other nine plots though

KINGS OF KASHMÍRA. 81

they were not sold. They were powerful and for a
long time kept possession of the ten plots, but inorder
to secure them legally they forged entries in the docu-
ment. Before the time of this king who was a careful
judge, they had caused the words 'ten pieces of level
land have been sold' to be written by Nonarāja's son.
I was in the court, and was grieved that the land was
thus forcibly taken possession of. Then by the king's
orders the litigants brought the document, and the judi-
cious king read it and threw it in water. [Half of a
couplet appears to be wanting here.] The newly written
letters were effaced and the old ones remained showing
that one piece of level land had been sold. The king
then caused it to be read by his courtiers. Thus the
king's fame spread on all sides. I obtained some land,*
the forgerer received severe punishment, the subjects
were happy, and the wicked remained in fear.
The moon, when full, is sometimes afraid of Rāhu ;
the cloud which gives rain sometimes strikes us with
terror and hurls thunderbolts on trees ; and even so
the Creator, who creates good men for the delight of
the world, sometimes causes apprehension by sending
diseases. At one time a poisonous boil gave much
pain to the king in his forearm, and to his sub-
jects in their hearts. As flowers are not obtainable
in the month of Māgha on account of the mischief

* The wanting portion would perhaps have showed the share
the author had in winning the suit by which he obtained land.

82 KINGS OF KASHMÍRA.
caused by snow, even so physicians who knew about poi-
sons could not, at that time, be found in the country,
owing to the oppression of the mlechchhas. The ser-
vants of the king at last found out Shivabhaṭṭa who knew
the antidotes of poisons, and who performed religious sa-
*crifices ; even as travellers discover a well in a desert.
He was well versed in the art of healing, but out of
fear of the mlechchhas he, for a long time, delayed
to come. When he arrived, the king gave him en-
couragement, and he completely cured the king of the
poisonous boil, even as an elephant uproots a poison-
ous tree. When that boil was healed, the fame of the
physician increased with the comfort of the king, and
the gladness of the people. The king was pleased and
gave him much wealth, but Shivabhaṭṭa did not look
at wealth, even as a man who has conquered his pas-
sions does not look at beautiful women. [Here a part
of a line is wanting, the probable meaning is that] He
spent the gold and silver in payment of fines by which
the twice-born preserved the purity of their caste.
The king caused rest-houses for travellers to be
built at the out skirts of villages, and they were sup-
ported by the villages ; and he caused shelters to be
built within forests. The buildings which were raised
for the deceased females of the twice-born stood at every
place, as if in them the females of that caste laughed at
Sāhabhaṭṭa. Thus the king, with unabated kindness,
saved the world oppressed by the mlechchhas, even

KINGS OF KASHMÍRA. 83
as Nārāyaṇa saved the world oppressed by the Dānavās.
The king humbled those who were high and raised up
the lowly, and he thus levelled the world inorder
to sow the seed of his fame. The king had vowed not to
touch the wives of others, but he broke the vow when he
embraced the goddess of Fortune who had belonged to
others before.
Then the king, who had gone through all the cir-
cumstances of life, and who knew all things, placed
Tilakāchāryya the Buddhist, in the highest position.
Shivabhaṭṭa, Tilaka, and Siṁha the astrologer, became
the steps by which Brāhmaṇas rose to appointments. As
the kokila increases his passion by tasting the juice
of fruits, even so the king developed his finer senti-
ments by serving the principal Brāhmaṇas. Shrīmāna
Karpurabhaṭṭa, the preserver of lives, (physician) drew
men of worth into the celebrated court of the king by
his merit. Rūpyabhaṭṭa could, without the labour of cal-
culation, but by merely observing the course of the planets
in the past year, know their position in the year to come.
At times ShrīRāmānanda's explanation of steam in the
country of Darada. * * * *
The kings of Gāndhāra, Sindhu, Madra, and Adri,
of this king * * * * At this time the king of
Khuḥkhura defeated and captured Māladeva the king
of Madra, but the king caused him to be released. The
**** Asterisks signify that a part is wanting in the original text.

84 KINGS OF KASHMÍRA.
king, the king of Rājapurī * * * * soon opposed the
march of Raṇaśīha and caused him to roll on the ground.
The king of Udabhāṇḍapura, though supported by the
king of Sindhu, was repeatedly overthrown by the king,
like a pebble, and was then cast down. Once upon
a time the king dyed his arrows in the hot blood
of the people in the Gogga country in the land of the
Bhauṭṭas ; and he pleased his own people by his virtues.
Having won the battle in the country of Shayā, the king
saved the golden image of Buddha from the Yavanas
by issuing severe orders. * * * * The power of the
king was like a test stone for the power of the Bhauṭṭas.
The king destroyed the beauty of the city of Lūta. The
hearts of the Bhauṭṭas which were empty, were filled with
the fear of the king, but their treasury where wealth had
been accumulated since a long time remained empty. The
kind hearted king, though engaged in endless wars, made
due enquiries after his subjects, even as a cultivator does
after the shāli crop. His bow was unable to brook
equality with the bow of Nārāyaṇa or of Mahādeva, but
it was not much used, as his work was accomplished
from a distance.
Noṣrata, son of Laddarāja had been favoured by the
king but was now sent into exile, though his wealth
was not confiscated, as the king considered him to be a
rebel. A Yavana named Saḍaula came from the coun-
try of Makka (Mecca) and arrived before the king bring-
ing with him many books. The king loved men of

KINGS OF KASHMÍRA. 85
merit and he appeared before him, but the man was
boasting of his own qualifications. * * * The
judicious sovereign soon perceived that the man was as
void of qualifications as a drum is empty within. But
that sea of mercy, that lord of the life of the world,
did not withdraw his favour from the mlechchha beggar,
although void of merit, even as the father does not
withdraw his affection from his son. Like the darkness
of the night, and like nocturnal lightning, the many
vices of this wicked man frightened the people. At
this time, a great hermit who had conquered his pas-
sions seated himself on a high pillar inorder to obtain
emancipation by the practice of yoga. For nine days
he sat on the pillar with closed eyes and without food,
and by his blessing the queen gave birth to a son.
Thus he sat there at yoga, and on the ninth day, the
great festivity on account of the birth of the prince took
place. Sadaula became jealous at seeing the hermit
constantly favoured, and having lost his senses by intoxi-
cation from wine, he killed the hermit by arrows with the
help of mlechchhas. At the sight of the deed, the warm
and sorrowful tears of the people fell on the ground, and
their censure fell on the king. When the king heard of
the act, he drowned himself, as if for purifying his person,
in the sea of fear, shame, anger, and surprise, and in the
thought of what he should do. On that day, when his
first son was born, the king did not bathe, nor eat, nor
speak, nor do anything. On the next day the king
8

86 KINGS OF KASHMÍRA.
consulted his religious guide and learned men versed
in law, and he learnt that Sadaula deserved to be killed.
Sadaula was not killed, owing to king’s kindness, but the
king ordered him to ride on an ass with his face towards
the tail, and to be led about every market place, his
beard drenched with human urine, his head shaved, every
one spitting on him, and his hands tied with the entrails
of the dead man. The punishment was like death to
him though he was alive ; and pure flowers from heaven
which perfumed all sides fell on the king as well as the
blessings of the citizens, for this act of justice.
Like Dasharaṭha, the king had four sons given unto
him, and they were the delight of the people, and were
born of the two daughters of the king of Madra. The
eldest was named Ādamakhāna, the second, Hejyākhāna,
the younger ones were named Jassarathakhāna, and
Baherāmakhāna.
The Mandara hill churned the sea of cream, and re-
covered the nectar and the precious stones, which were
lying useless before, and brought them to use by bestow-
ing them on proper persons. That Mandara hill, worthy
of praise, is the king of the mountains. Even like him
the king obtained wonderful fame by joining a waterfall
to a stream, and the rivers which had been dry became
filled with water. The king caused the canal which ran
along the field to be extended to the lands at Utpalapura,
and he thus made both the canal and the lands useful.
He caused a canal to be carried down to the desert of

KINGS OF KASHMÍRA. 87
Nandashaila, and thus made the people think of the
Chakradhara in the midst of the sea. This beneficent
king held high his unsullied fame and made the country
of Karāla a theme of praise by means of a canal. In
Karāla, the king built Jainapurī where the Brāhmaṇas
had their rent free villages, and where women had neck-
laces. The king, whose history is pleasant, caused a
canal to be constructed in the lands of Avantipura, and
the canal was rich in shāli crop. When the water of the
Ganges was made to unite by a mountain channel with
the Mānasa lake, was the water of the Ganges purified
by that of the Mānasa, or the Mānasa lake purified by
the water of the Ganges? The king embellished the
Mānasa lake by building a town on its side, and its
image was reflected on the lake and looked as if it were
another town. This prosperous king connected Suyyapura
with the bank of the Vitastā, and thus removed the great
trouble which the land had experienced from heat. He
built Jainanagarī, rich with maṭhas, provided with rent
free lands for Brāhmaṇas, and with market places, ex-
tending from Pradyumna hill to Amareshapura. That
town with its high stone built houses of the Nāgas, was
reflected on the Jainagaṅgā, as if it rose from the water to
conquer the heaven. The pious king of unsullied fame,
forgot the joys of worshipping the feet of Hari in the
favour of the god Raṇasvāmī and Jainagaṅgā. On the
other side of Suyyapura, he built a town named Snānagiri,
and adorned with houses, it became equal to Kailāsa hill.

88 KINGS OF KASHMÍRA.
The king whose fame had extended on all sides and was
widely known, and who had subdued his enemies, built
a royal city named Siddhipurī at Siddhakshetra, in
Sureshvarī; and above the palace he built the two temples
of Mārttanḍa and Amaranātha which illumined the dis-
tant sky. In former times Suyyarāja had sought to in-
crease the prosperity of the country. Since then several
kings had passed away, but owing to the poverty of the
people's virtue, there was not the least increase; nor did
plenty put forth twigs, or flowers, or fruits by the strength
of religious penance. But owing to the purity of the
religious penance of Shrī Jainollābhadīna, prosperity was
sood attained; or how else could the prosperity be
accounted for? When the virtues of the previous kings
had worn off, they fell, but this king [so multiplied his
acts of merit] by obtaining this kingdom, as to secure
another in the next life. The land was previously de-
pendent on the rain [for its crops], but the king made
it dependent on the river; and he granted rent free lands
to Brāhmaṇas. At Barāhakshetra, Vijaya [kshetra] and
Īshānaka the great king opened houses of charity, and
thereby caused even Indra to tremble. In places, where
lands were sold, the king opened offices inorder to note
the sale on Bhūrja bark, so that the sale might not be
subsequently denied.
King Jayāpiḍa had, by the favour of the Nāgas, dis-
covered a hill of copper, and the hill yielded him that
metal as a tribute. During this reign, the earth gave

out from its mines, jewels such as are difficult to be
found, and such as humble the pride of the ruby. These
jewels are known by the name of Jainamaṇi. During
this reign the people collected from the sandy banks of
rivers, gold which humbled the pride of talc and which
resembled termeric in color. Pressed by the people,
the king caused an order to be inscribed on a copper
plate, to the effect that future kings should take only a
sixth part of the gold obtained from rivers. The Ḍāmara
Kācha, superintendent of the capital, built in the city
a stone bridge one krosha in length, on the road
which was difficult to traverse. Thus the virtuous king
not only raised himself from mire, but delivered all men
within the city from mud by the construction of the
bridge. Shivabhaṭṭa built large maṭhas in various locali-
ties, and the other ministers of the king also built many
religious houses.
As two powerful elephants, elated with pride, are
ever ready to agitate the water in a tank, and in their
madness fight with their trunks, and perish within a
short time ; even so Sayedha and Shūra, born of the
same family, sons of the king’s nurse, were unable to
brook each other’s prosperity ; and endeavoured to do
harm to each other. The king, however, assuaged their
anger, and they felt affection and kindness towards each
other ; but they killed a man, [as described below], and
prepared themselves for a commotion. Masoda Ṭhakkura,
was pierced, in presence of the king, by the taunts of

90 KINGS OF KASHMÍRA.
Shūra, which were sharp as arrows, and casting away
his weapons went unarmed at night, attended by a
limited number of followers ; Shūra finding him in a
defenceless condition killed him. His brother, Vinna
Ṭhakkura, celebrated for his valour, demanded permis-
sion from the kind hearted king to kill Shūra. The
Ṭhakkura then killed Shūra with his followers, and thus
increased his fame and relieved his mind.
The king honored the saints to such an extent, that
even the king of Madra and others attended on them
like dogs. The king took his instructions about religious
penances and about the pleasures of life from both supe-
rior and inferior hermits, and gave them ear-pendants,
vessels of gold, and clothes. Indra, the conqueror of
the three worlds, is not satisfied with the fame he acquir-
ed by cutting off the wings of mountains, by obscuring
the sun in clouds, and by performing a hundred religious
sacrifices, but he also displays in unsubstantial clouds,
composed of smoke, air, and water, the lustre of his per-
son in varied tints,—yellow, white, black, red, and green.
Likewise, the king, who appreciated courage, desired, for
the sake of obtaining fame, to perform what was beyond
the power of the past sovereigns, and what will be beyond
the ability of future kings. Time is endless, and great
is the expanse of the world, so that some future kings
in some distant country may believe it possible for
them to perform such worthy and enterprising acts, and
accomplish deeds which may almost rival his. The

KINGS OF KASHMÍRA. 91

king was not pleased to hear of the deeds of enterprise
achieved by past kings in inaccessible mountains or lakes.
And as the poet arranges words according to the sound,
so did the king act according to the advice of merchants
in pursuit of wealth. The king was anxious to make
oblations to the fire, and leaving all other thoughts
aside, he heard Nīlapurāṇa and other sāstras read by
the paṇḍitas.
For a long time the king had conceived that this
world was to the universe what the face is to the body;
and that Kashmīra was the principal portion of this
world as the eyes are of the face, and that the line of
mountains around were like eyelashes. Inside, like the
eyeball, was located the Mahāpadma lake where large
lotuses grew, and like the * * * * If the lake could be
filled up and gradually built upon by any means, the
kingdom * * * * This prince of lakes, whose fathom-
less waters extended over twenty eight kroshas, like the
great purposes of great men * * * * In order
to accomplish his purpose the king went by a boat to
the middle of the lake, even as a yogi attains the
Supreme Soul by means of his own. * * * * Previous
kings did not go to the great Mahāpadma lake constant-
ly agitated by waves, through fear that the boat might be
demolished. It was either by the power of penance, or
by his patience, or on account of the greatness of his aim,
that the king moved in the waters of the lake as easily as
he would on land. What the mind can conceive can be

92 KINGS OF KASHMÍRA.
worked out after a time; but what the ordinary mind
cannot conceive is possible to genius alone. The good
king could not at first settle what to do, but he at last
devised means to convert the lake into land. He thought
of filling up that lake, by conveying stones in carts and
throwing them into it one above another, even as a sea is
filled up by peaks of mountains. The waggons, if built
of pine planks with iron clasps, would not, he thought,
break or wear off.
The eager king then returned and sought the help
of old men, and they came to him. As the Sudarshana
chakra encircles Dvārikā, even so was the peaceful
capital of this king encircled by these men. The
presiding god of his city * * * * the Mahāpadma lake.

• • • • He protected the people of the four castes as if
        they were his sons * * * * It was owing to the in-
        fluence of the Kaliyuga that the people of the country
        followed evil practices day by day and yet prospered.
• • • • Then as the fruit of their evil practices, and
        owing to adverse fortune, the lord of the Nāgas became
        angry, even as a good man does on receiving an offence.
        In a dream he said to a potter who had not left off his good
        usages, that he would drown the citizens who had adopted
        evil practices. When the potter told the people in the
        morning that the Nāga would drown them for their
        evil practices he was laughed at by all the citizens, as
        if he was an irrational beast. Then the Nāga agitated the
        lake by his hundred hoods, and the roar of the water

KINGS OF KASHMÍRA. 93

seemed like that of an enemy who had surrounded the
city. Then the Brāhmaṇas chanted their incantations
and bowed to the Nāgas, and boys began to cry; but
like the king of death the king of the Nāgas neither felt
fear nor pity. The boys clasped the necks of their
mothers in fear, and the mothers shed tears, as if they
worshipped the lord of the Nāgas with pearls. [As the
water rose], the children got up from the feet of their
mothers to their lap, then to their shoulders, and then
to their head, and finally departed from them even as
life departs from the body; and the agitated water of
the inundation clasped the trembling limbs of the
women like a lover. It covered every thing, small and
large, thin and thick, little and great, and spread itself
over all like darkness. The lord of the Nāgas, unable to
brook the touch of the wicked who were drowned in
that fathomless water, stayed like a good man in the
woods. Kāliya was the name of the lord of the Nāgas,
and his head when pressed by the feet of Nārāyaṇa
received the impression of the feet, and hence he obtain-
ed the name of Mahāpadma. The king heard some
one telling him in a dream that he was an incarnation of
Nārāyaṇa and that his purpose to reconstruct Kashmīra
which lay in ruin would be fulfilled. For a short time
he revolved in his mind as to how he could accom-
plish the work. The Nāga did not refrain from punish-
ing the city for the evil practices of the people; why
should a great being like him put up with a wrong

94 KINGS OF KASHMÍRA.
when even an inferior being does not. Thus informed
by the lord of the Nāgas [in a dream] the king thought
to himself that he would raise the land like an umbrella,
and make it beautiful as a jewelled cup. * * * *
In that great land which would be raised in the
midst of the billowy lake, in that holy and lonely spot,
the hermits would attain emancipation. With stones
carried in strong waggons the king filled up the centre
of the billowy lake which was fathomless before. When
the middle of the lake became land the king built on it

• • • • Jainalaṅkā * * * * It was on one extremity
        of this very lake that king Jayāpīḍa had raised land
        by the help of the king of the Rākṣhasas. If in the
        dewy season the lotus plants, the water nuts, and the
        kavuka plants be uprooted, the foundation of Shrī
        Jayāpīḍakoṭa can be seen in the bottomless gulf. On the
        margin of the billowy lake were Suyyakuṇḍalaka and
        many other villages with traces of large houses. The
        king now built the rich town of Jainalaṅkā in a deep
        part of the lake where even hills would be drowned,
        and he appointed a superintendent of the town * * * *
        Rūpyabhāṇḍa, a man of beaming intelligence, decorated
        the palace gates * * * * At Kramarājya, he built
        Suratrāṇapura graced with houses that humbled the pride
        of the peaks of the Himālaya. The king, who had sub-
        dued his enemies, built Jainakoṭṭa with houses all around
        and adorned with silk banners above the buildings. It
        was through the king's orders and by the intelligence of

KINGS OF KASHMÍRA. 95
Rūpyabhāṇḍa that delapidated buildings were repaired
and new ones constructed. On the margin of the
Mahāpadma lake the king, whose epithet was Jaina, built
two towns named Jainakuṇḍala and Jainapattana; and
there were planted the creeping fennel which bore tender
leaves and beautiful roots, and by which the towns were
adorned. O! how mild were even the punishments
which he inflicted tempered as they were with mercy;
for without killing the Ḍomba thieves, or fastening their
hands in chains, and subjecting them to constant beating

• • • • The king forbade the killing of birds and fish
        in several tanks, and spread his fame on all sides.
        Once on a time the king came to know that thieves
        had stolen a cow, and the owner lamented its loss.
        The king after questioning the man caused the thieves to
        be brought in; but the truthful Brāhmaṇa could not
        state the age of the animal or describe the marks on it,
        and he thus caused regret to the court. He only stated
        that the cow had bent horns. The thief addressed the
        king and said that as it was natural for the human body
        to have moles, so it was natural for a cow's horns to be
        bent. The king asked [the verdict of the court], but the
        court remained silent. The king then, with a view to
        examine [the animal], applied some contrivance on the
        horns by which he exposed the artifice of the thief and
        refuted his plea about the crookedness of the horns.
        The ministers who composed the court of justice were
        elated with joy by this fine judgment of the king. The

96 KINGS OF KASHMÍRA.
chief judge Gauraka the Gaṇanāpati pleased the people
by his forgiveness, his good sense, and the dispensation
of equitable punishments, and imposed upon himself the
king's duty of ruling the subjects. Some men had bribed
Malvāna Mallānāsāka and had received favours from
him ; but after a lapse of time they became ungrateful
and disclosed in court the amount of gold they had paid
as bribe. Upon this the king became angry, and caused
Malvāna Mallānāsāka to restore the amount to them.
Daryyāvakhāna had first seated himself at the feet of
the king, then went hand in hand with him, then placed
himself before his eyes, and finally reached his head.
The grateful king had purchased this man [as slave],
and bore him even as Mahādeva bears on his forehead
the crescent of the moon which sheds soft light. The
sun does not dispel the darkness which settles on the
world under the cover of the cloud like night ; but it is
dispelled by the moon which reflects the sun. Wearied
with the weight of the kingdom and ever exposed to
danger from the sword, the king felt a relief at the
sight of the riches which he had himself bestowed on
the learned Mahmadakhāna. Mahmadakhāna now died.
Where do we see length of life in those who are agreeable
to others ? This truthful and prosperous Thakkura, who
every year ministered through the Pratīhāra and others to
the wants of those who came to beg, now went to heaven.
He was openly murdered by one of his own family
whom the king had exiled from his own country and who

KINGS OF KASHMÍRA. 97
came on the pretence of delivering a message. En-
feebled by journeys to places of pilgrimage, Vinna re-
turned to the town of Sou [dha ?] where the king's tolls
were collected on articles brought from the Sindhu coun-
try, and there he died. At this time, the great Shri
Shivabhaṭṭa who superintended the king's courts of
justice, also went to heaven [died]. Though these men
died, the king's acts of virtue did not decrease. The ele-
phants who prop the four sides are but as pageants to the
serpent who really supports the world. In one day, the
king distributed one koti of Dinnāras to the boys through
Jayyabhaṭṭa.
A collection of wonderful things was made in the
kingdom during the reign of this king, otherwise how
could he be the incarnation of Nārāyaṇa? He planted
the country round Mārttaṇḍa with sugarcane, compared
to the juice of which, the nectar that flows from the moon
is poor as a beggar. On account of the greatness of his
yoga, Shri Jainallābhadina escaped wrinkles and white
hair incident to old age, and displayed the faculties of a
god. He made * * * * the river which flows into Bhārosa,
and which injured his power and wealth.
Here ends the Second Rājatarangiṇī by Jonarāja.

THIRD SERIES.
BOOK I.
I bow to Shiva who is the sole lord of the three
worlds, and who has attained eternal godhood and free-
dom from endless pain. May Shiva, one half of whom
is female, give us faith in the unity of godhood. Witness-
ing one half of Shiva's person united with one half of
Pārvvati's, the moon also cut off one half of his body
and united himself with night, sable as the locks of
Pārvvati.
The court-poets of celebrity who make their composi-
tion elegant by the proper arrangement of words, and who
distinguish milk from water, [i. e. good from bad], are
entitled to respect. In this world, which is without a
master, and covered by the darkness of uncertainty, what
is it that can make the things of the past known except
the works of poets which are like lamps? Kings were
perishing in this world, but the poet Jonarāja enabled
them to live in their fame to the end of time. Fate how-
ever removed the poet Jonarāja from the world, as if in
anger. The learned Jonarāja became merged in Shiva
[i.e. died] in the year 35, while writing the Rājatarangiṇī,
I am pupil of this Jonarāja, my name is Shrīvara Paṇḍita,
and I have undertaken to finish the remainder of the