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

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

186 KINGS OF KASHMÍRA.
sorrow in secret. Thieves, immoral men, and the ene-
mies and oppressive servants of the king were like
jackals in the kingdom, they wandered about during
day time in fear.
After the death of king Shri Jaina the king's officers
again harassed the people, even like serpents deprived
of their head jewel. Even the full moon, which illumines
all sides and becomes worthy of the enjoyment of the
gods, has its stain, and the king likewise had one stain
in his character. The courtiers of the king combined
among themselves, and urged by the fear that the king
would kill all of them when he would hear of their faults,
they plotted to bring in a stranger. A barber by the
name of Riktetara* became the favourite of the king.;
he advised wicked deeds, was full of vices, and accepted
unfair bribes. Men addicted to enjoyments cannot
leave off evil habits, and thus the present sovereign,
though daily reproached by the late king, could not
cast off this barber who had become his favourite. This
wily barber, who had accumulated riches through the
toil of the people and who was skilled in devices for ac-
complishing his purpose, now became widely known by
his gifts of money. The cunning man kept concealed by
the sweetness of his tongue the hardness of his heart
which led him to oppress the people. Having thus attained
to power he wickedly harassed the subjects who had been

• This man is subsequently called Pūrna.

KINGS OF KASHMÍRA. 187
protected by the king, as if they had been his sons. The
wise and renowned Bherabhokhāra, who was devoid of
all angry feelings, became the minister of the king,
and through the king's favour Machuryyā was made the
accountant, but the latter appropriated money which
belonged to the king, from all the offices.
The cloud which produces water and is the delight
of the pea-fowl, which causes a plentiful crop to grow in
cultivated fields and drives away heat, also afflicts the
people by discharging the thunder-bolt. The king re-
mained in a state of insensibility through wine, and
instigated by wicked ministers, did unwise acts, and caused
the misfortune of the subjects. He wished to build an
edifice by the side of Shekandharapurī, and ordered the
lofty trees in the Amṛita park to be cut down. The bees
saw the trees with the flowers cut down and left them,
and raised a hum as if in lamentation. The people did
not sympathise with the king's attempt to build the
edifice ; it was like the desire to light a lamp under
the sun. He was surely drunk when he did this. We
say this because he did many things that were harmful
to him. The barber obtained the orders of the king,
when he was drunk, and mutilated many men. The
relentless and sinful barber cut off the Ṭhakkuras and
courtiers of the king's father by the saw. Five or six
persons were going to their elder brother for the purpose
of performing the rites of svāvana, but the barber arres-
ted them in the way, impaled them, and thus caused

188 KINGS OF KASHMÍRA.
them to be killed. They lived for a few nights, their
sufferings were narrated by their relatives, and they were
seen by the citizens fixed to the pales with tears in their
eyes. The barber knew Vaidūryya the physician to be a
calumniator, and a partisan of the enemy, and he releas-
ed the physician from arrest after cutting off his arms,
his nose, and his lips. Similarly, Nonadeva, Shikhajāla,
and others, five or six persons in all, had their tongues,
noses, and a hand cut off. By such outrageous acts as
mutilation and impaling, the barber Pūrṇa became
the butcher of men. Jayya the son of an āchāryya, as
also a Brāhmaṇa named Bhīma were maimed, and they
struggled and threw themselves into the Vitastā.
In this reign, owing to the prevalence of drunkenness,
wine came to be prepared from molasses as from grapes,
and this wine became as common here as the wine
prepared from sugar is in other countries. When the king
became addicted to wine and averse to all other kinds
of enjoyments, molasses and candies and other things
prepared from the juice of sugar-cane became scarce.
Mallāḍaudaka was a great master of music, and his
pupil Khujyābdolkāḍira taught the king to pay on the
lute. He acquired proficiency in the music of the
lute and other instruments from us and he spent all his
life to the music of the lute, without a moment's intermis-
sion. The king understood the art of playing on the lute
and was well skilled in it, so that he gave lessons even
to the professors. Vahlala and others played on the

KINGS OF KASHMÍRA. 189
ravāva, and what did they not earn thereby through the
favour of the king who showered gold on them. Every
man was afraid of the king who was always under the in-
fluence of the wicked even when he was in his private
apartments or among his women, and the wicked were
like demons well skilled in dissimulation.
Once upon a time the ministers sent the barber Pūrṇa
to the king, and when the king was alone, the barber
asked him what he intended to do with the former
ministers. "These your father's ministers" he said "des-
troyed your party, and yet you have made them power-
ful now that you have obtained the kingdom. These
men, Hassana the treasurer and others, are loved by
your youngest brother, and cunning as he is, he is trying
to win them over by his wiles. Your body is frail and
you always confide in your brother, so that it will not
be long before the destruction of yourself, your sons, and
your servants is effected." When the king heard this he
said :— "It is true that my youngest brother dislikes my
son, but I will tell you the reason why nevertheless I
give protection to this wily man. My youngest brother is
violent in temper, and my eldest, who is active in his pre-
parations to usurp my place, is cunning, I intend to quell
my eldest brother by means of my youngest, even as a
thorn is extracted by a thorn. It is for the sake of this ser-
vice that I am giving him shelter, not out of respect for
him." When the barber heard this he made two or three
great men acquainted with the intention of the king.

190 KINGS OF KASHMÍRA.
In the meantime the king's haughty elder brother
arrived at Parṇotsa with his army from the Madra
country, with the intention of usurping his brother's
kingdom. When the king heard of this, he became
angry; he caused his father's officers to be brought
before him and asked them what should be done. They
replied :— "Your elder brother has come, but we will go
and cut the bridge over the narrow river, otherwise
should he arrive here he would be irresistible. O master !
order us so to do." When the king heard their request;
he misunderstood their motive, and suspected that they
were deserting him to go over to the side of his brother ;
and he replied "so will it be."
The king then left them, and at night called before
him his ministers Phiryyadāra and others, who had be-
come cruel in the prosecution of their work. They in-
formed the king that it was owing to the conspiracy
of Hassana the treasurer that his elder brother had
come, and that if Hassana were destroyed his brother
would retire, otherwise he would enter the capital.
They advised that Hassana should be brought by some
artifice, and killed in the morning. Accordingly the
king concealed his anger and gave orders to his ser-
vants. On the morning Hassana the treasurer and
others, being summoned by the king, left their at-
tendants behind and come out of their homes. The
affrighted horse, as if it knew the purpose of the summons,
remained motionless and began to tremble, and it was

KINGS OF KASHMÍRA. 191.
after much urging that, with tears in its eyes, it came to
the yard of the palace. Hassana the treasurer, Mera-
kāka, and others, five or six in all, then seated themselves
on a valuable carpet, and were anxious to learn what
the work of the king was which had to be performed,
As ordered by the king, Jaṁsara and other servants
first won the confidence of the party by dissimulation,
and then killed them within the room in the palace.
The treasurer rose and exclaimed against the treachery,
but with one stroke of a hatchet he was deprived of his
life. Struck by the weapon, and on the point of death,
Merakāka blessed the king and then expired. Ahma-
damera, a man of merit, a lover of learning, and the
delight of the people, was murdered while engaged in
writing, and every one was grieved for him. While
alive these men had lived united, and when cut off by
the hatchet, their blood mingled. Just before their death
they had been seated on a colored blanket, and when
dead, they were seen on it as if in sleep. The death
by the hatchet which they met, all in a moment, inside
the palace, was such as is unattainable by others, and
it was a glory to them. Thus were they killed, and at
their last moment neither riches, nor wife, nor servants,
nor tombs were of use to them.
The fear of the king was more distressing than the
fear of death ; the people were chastised or imprisoned
for debts, and the friends of a debtor deserted him
through fear lest the debt might devolve on them.

192 KINGS OF KASHMÍRA.
Even one’s own wife deserts a man on such an occasion
not to speak of servants. It was more dangerous to
serve the king than to embrace fire, or to go before an
angry cobra, or to fall into the ocean. The Chaṇḍālas
at night took the bodies as of men who had no friends,
and buried them in a hole in the ground at the foot of
the Pradyumna hill, and covered the place with bricks.
The Mausulas always take care about the structures over
their graves and pay money to the architects. They do
not think that no one can know, except God, when or
how one may die. He alone is fit to build a tomb who
knows the period of his life, and to whom Death is obe-
dient as a friend. This practice of building tombs among
the mlechchhas is but a foolish one. This is my view.
Vaishravaṇabhaṭṭa and others had built their tombs, but
when in the end they died in a village, they were laid
there on the ground. An ordinary man carefully en-
closes a hundred cubits of land and prevents others from
entering it ; should he not be ashamed of this ? It is said
in the [Mahomedan] shāstra that if a small stone be
laid on the grave that stone becomes a source of joy to
the man who has gone to the other world. Alas ! the
strength of cupidity ! Even the dead, like the living,
keep possession of the ground under the pretence of
having a tomb ! Great men seem to enjoy their life in
taking pains over building tombs, but how many men
there are who go hungry ! Admirable is the practice
enjoined by the other [Hindu] shāstra, for tens of mil-

lions of dead are burnt on one cubit of land and the
land remains the same in extent. All these unworthy
censures have been passed in the course of this narration,
and they should be pardoned by the Mausulas, for the
words of the poet are not under his control.
Those who acquire wealth, even if as great as of a king,
by oppression, and do not spend any portion of it in
charity or in enjoyment, they by their sinfulness earn
misery which is the fruit of sin. All objects belonging to
such men depart from their houses and become the pro-
perty of the king, and their indigent relatives do not get
even a shell. The treasurer had amassed vessels of silver
filled with gold, and when the king saw them he spat on
the ground exclaiming, "Fie to the miser!" Every thing
which Vahmarāga and other partisans of the treasurer
had hoarded, was taken away, and with the exception of
Saida Hossana, they were all thrown into prison.
Others received the punishment of death from the king,
for the guilt of their father, even as the Kṣhatriyas did
of old from Parashurāma. The king remembered the
injury he had formerly received from the worthy and
able councillors of his father and got himself rid of
them. He remembered too the affection which Habhe-
bha and his five or six friends had borne towards him
and towards his father, as well as their services rendered
to him, and he maintained them in great dignity.
When Ādamakhāna at Pārgotsa heard the news of
the death of the treasurer, a message that bore the true
27

194 KINGS OF KASHMÍRA.
import of his name,* he was struck with fright, and re-
turned in the same manner as he had come. Bahrāma-
khāna was also very much alarmed at the death of the
treasurer, but on coming home he received assurance
from the king who understood business. In the mean-
time the fine army under Māņikyadeva was destroyed in
a battle with the Turushkas, in the Madra country. In
this battle Ādamakhāna had went out to fight, with his
maternal uncle, and he was killed, his face being pierced
by an arrow. Some said that he was there killed by
men of his own party who were afraid of him ; while
others said that he died of a wound in a vital part by
a lance. When the king heard of his death from the
messengers he was very much grieved, and caused his
body to be brought from Madra country and placed
before his mother. Though he was the eldest of the
brothers and a hero, and though he had an army under
him, and possessed wealth and the part of the country
where he was born, yet he did not, in spite of endeavours,
obtain the kingdom which was his due. An object
wished for is not attained unless it is so decreed by
destiny; or was it in him that his father's curse came
to be realized? For though he returned to his own
country he died in a foreign land.
Signs of great calamities and of alarm appeared in
*Admi khun ?