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

204 KINGS OF KASHMIRA.
king died because he had killed the chiefs of Sauṭāla
and other places after swearing good faith towards them
on the veda of the Mausulas, and inspired their confi-
dence, and also because he had killed those minis-
ters of his father who had placed the mark of
royalty on his forehead at his coronation. Surely
within a short time he melted away like a mass
of snow in the heat, on account of the curse of his
father and because of his many crimes. The prince
believed that there was no enemy within the city, and
entertaining no apprehensions, he carried his father's
body on a litter to the grave-yard. There he took out
the corpse from the coffin, and covered it with a single
piece of cloth, and placed it within the womb of the
earth at the feet of the deceased's father. All the people
considered the body as a handful of dust, looked at its
face, and threw a handful of dust on it. When the
hollow of the grave was filled, they placed over it a
stone of moderate height ; and it seemed to proclaim
to all men that the late king had a heart of stone in his
battles. His servants remembered the favours they had
received from their master, and they smote their breast,
and gave vent to loud lamentations, and wept. His
servants who had received favours from him thought
his short reign to be happy and glorious, as if they had
obtained the heaven in dream. The king had com-
posed a book of songs in the Persian language and in
the dialect of Hindusthāna, and who does not praise

KINGS OF KASHMÍRA. 205
him for it ? The king used to keep up nights in listening
to the Purāṇas, the Dharmashāstras, and the Saṃhitas
which lead to salvation.
Owls and other birds are anxious for the approach
of the night, and work mischief in the houses of men.
They hate the rising sun, and live in caverns or wander
in the woods in sorrow when the sun rises in glory.
The wise but sorrowful prince knew that Mereptakāra
and others who were living in the city were wicked
men, and he threw them into prison the next day. He
performed expensive ceremonies for his deceased father,
and in sixteen days made preparations for assuming
the government of the kingdom. Owls and other birds
that bring harm to people, and fly about at night
without difficulty, frequent the sky as long as the power-
ful sun does not rise and illumine all sides by its bright
rays.
Here ends the second book named the account of
the reign of Hājyahaidarashāha of Jainarājatarangiṇī
composed by paṇḍita Shrīvara.
18

BOOK III.
I bow to Shiva who is the sole lord of the three
worlds, and who has attained the rank of an immortal
god and freedom from endless pain. That poet, the
lord of the yogis, who has given an account of the past
in his work is worthy at the present time to receive our
reverence.
I, Shrīvara paṇḍita, received the king's gift, which
was the means of my subsistence, and I will now nar-
rate the history of that king, and thus free myself of the
debt I owe him. I have witnessed the prosperity, the
misfortunes, and the death of kings with my own
eyes, and remembered the events; and this Rājataṟaṅ-
giṇī will create in all a feeling of indifference for this
world. Let good people attend to my account, not for
the sake of any merit in my poem, but for history of
the kingdom which it narrates, and let them by their
own intellect assimilate what they hear. This has been
composed, like the records of the Kāyasthas, for the
information of those who will come in the future, so
that other learned men, when they read this, may com-
pose elegant works.
King Hassana, whose mind was free from evil inten-
tion, left Shekandharapuri, the town of his father, and
went to the superior and finer city of Jainanagara built

KINGS OF KASHMÍRA. 207
by his grandfather. Seated on the throne, clad in elegant
robes and ornaments, he gladdened the earth and
looked beautiful, even like the rising moon on the
eastern hill. The chief malla, the minister Ahmada him-
self, marked his forehead with the mark of sovereignty;
and adorned the new king with flowers of gold.
Royal Fortune, as if recognizing him as the sole
remnant of his dynasty and the ornament of the family,
protected him by placing him on the silver throne, as
in a casket, and covering him with the royal umbrella.
Looking at the moon-like face of the new king, the face
of the city, which was like the lotus, expanded ! The
smoke of homa ceremony, performed at the king's coro-
nation, rose high in the air, as if the earth sent her
breath upwards in gladness and looked bright. In the
echoes of the music which played, the surrounding space
seemed to express its gladness, and the air from all
directions poured forth blessings. The long lines of
blood-red banners which were displayed, seemed like
crests of the fire of the new king's prowess. In the
decorations of lovely white flowers, Royal Fortune seem-
ed to smile after a long period at the ascendency of the
young king. All the servants of the new king wore
clothes of bright silk which looked graceful like waves,
and displayed their changeful prosperity. Large ex-
penses were incurred on account of silk in those parts
of the kingdom where the people used to wear cotton
clothes. Those who used to rob the people disappeared

208 KINGS OF KASHMÍRA.

when the king obtained the kingdom, even as clouds
disappear when the sun attains the season of spring.
When the sun grows bright, all sides become clear,
the sun-jewel sparkles, and the fire that issues from the
jewel dispels darkness ; for what cannot fire accomplish ?
The father and the uncle of the king had labored in vain
to obtain the kingdom which the grandson got with
ease, and without an enemy. All the wealth of his
father, his grandfather, and his uncle flowed to this for-
tunate king, even as rivers flow to the sea. The king
freed himself of envy, and learnt the six schools of
philosophy ; and the different works of these six schools
became one in him.
The minister Ahmada with his son was employed
in all the work of the king, he was mindful of virtuous
acts, and he always acted as the king's counsellor. The
king then made this minister Mallika Ahmada the un-
disputed master of Nāgrāma and the villages attached
to it. . Nauruj, the minister's son, did the work of Dvāra-
pāla and became powerful on account of his possession
of villages and wealth. He enjoyed the lordship of the
country of Ikshikā. There amidst the pleasures of
drinking he showered on all the nectar of his favour,
and in a moment quenched the fire of the people's
poverty. Tājibhaṭṭa had served the king when the king
was a boy and in a foreign country ; and he was loved
by the mallas, and was greatly beloved of the king. The
king was prompt in dispensing punishments and

KINGS OF KASHMÍRA. 209

favours ; he bestowed on Tājibhaṭṭa the post of an en-
voy and Tājibhaṭṭa was to the king like the tongue of his
kingdom. Formerly the stream of power had flowed
by hundred channels, but now it rested in Tājibhaṭṭa
without flowing through a second channel. Jonarā-
jānaka and others soon obtained favours according to
the services they had rendered previously. In all things
the king acted as Ahmada the chief of the mallas ad-
vised, and he did not disregard this minister, even as
the sea, though agitated, does not overflow its shore.
It was by the advice of this minister that the king libera-
ted those who had been hostile to his father and
grandfather, and had been imprisoned in Bhuṭṭa country.
The king, who knew all schools of philosophy and who
placed his intelligence under the guidance of his minis-
ter, re-established in the kingdom the practices of the
time of his grandfather. The king was of a forgiving
nature and grateful, and the minister was devoted to
the king and devoid of vanity ; it was after a long time,
and owing to the virtue of the subjects, that such a
combination was seen. When the Mārgapati, the
Ṭhakkuras, and other officials had been seated on high
seats, by the side of the minister, the minister inclined
himself before the king as if he had been their envoy.
He performed the work of the king even at the risk of
his life, and his devotion to the king, as to Mahādeva,
was unmoved. He made a good use of his wealth by
building maṭhas and endowing villages in favour of

210 KINGS OF KASHMÍRA.
Brāhmaṇas, by the exercise of hospitality and by serving
the king.
As a mad, dark elephant, when it sees a lotus, pure
and beautiful, and adorned with its cup, comes proudly,
and flapping its ears, to destroy the flower, but gets
entangled in the plant and sinks in the mud of the tank,
and dies along with the bees ; even so Vahrāmakhāna
gave up his attempts to conquer foreign countries, and
puffed up with arrogance, came to make war in Kash-
mīra. The king's officers had written to him promising
to join his army at the time of battle, and this made
him hope for success. Formidable at the head of his
army, he came from the interior of Karna, scaled the
mountains and, with a view to usurp the kingdom,
arrived at Kramarājyapura. At that time, the king with
his ministers was staying at Avantipura ; but on hearing
of Vahrāmakhāna's arrival he soon retraced his steps
and came to Svayyapura. Here, filled with anxiety at
the return of his uncle, he called together all his minis-
ters, and thus spoke in the midst of the assembly :—
"The kingdom descends from father to son, I am the
son and ought to get it. Who is this uncle of mine
who is attempting to obtain the kingdom ? He is
senior to me in years, but junior in claim. Or, leav-
ing alone the law of inheritance, the kingdom should
belong to a hero ; and let him be the sovereign of the
kingdom who becomes victorious in this battle between
us." When the chief minister heard these words of the

KINGS OF KASHMÍRA. 211
king he replied, that, it was for his benefit that Ādama-
khāna and others had been destroyed by Fate ; and how
could Bahrāmakhāna fight, who had only a small force,
and depose the king from his seat ? But there was no
time for action that day. In the court, he added, there
were some who received pay from both the parties, and
he did not know what to do, should they join Bahrāma-
khāna. The minister therefore advised that the contents
of the treasury should be brought and the army should
then march out into the country, and then it will be able
to accomplish the work. When Mallika heard this in the
assembly, he addressed the king advising him to remain
quiet with his ministers, and promising to send the king's
troops which had served under Ādamakhāna, to subdue
Bahrāmakhāna. Should these troops be overpowered,
then they would march with the whole army. There
was no fear from Bahrāmakhāna, he had no support
and he could do nothing. When the king heard these
various and uncertain views, he settled the plan of
action according to the advice of Ahmada, chief of the
mallas. He kept with him the troops of his father and
grandfather, and sent Tājibhaṭṭa and others accom-
panied by Phiryaḍāmara, with the troops of his uncle
[ Ādamakhāna ] and with his own troops, in order to
fight Bahrāmakhāna who was in the Māvarī country.
Bahrāmakhāna hoped to overcome this small army,
and hastened to Dulapura. But though the nobles of
the king had held out hopes to Bahrāmakhāna they did.

212 KINGS OF KASHMÍRA.
not come to him, and he considered himself betrayed
by them, and became despondent. On that day Royal
Fortune remained as if in doubt between the two, the
uncle and the nephew. As thieves like darkness, even
so Chakrabāva and others who were born in Kramarājya
liked the confusion of a civil war, and were glad to hear
the latest news. But when the king arrived at Jainagiri
bent on prosecuting the war, messengers came to him
and said :—"O king! Bahrāmakhāna did not act wisely
in rushing to war, together with his son, like a mad
elephant ; he has been captured in battle. Bahrāmakhāna
who fought against your force, was thrown down in
the field of battle, and was deserted by his servants, even
as a tree in a garden is forsaken by leaves in the month
of Pousha. Then Sañjaramera and other leaders of the
army raised a shout and came upon him like a black cloud
and showered their arrows. Worthy of praise are those
who die in the presence of their master, and the memory
of their death is worthy of being cherished. Such men
remember the favours they had received from their
master, and sacrifice their lives like grass. They con-
sider the favours of their master as a debt, in payment
of which they yield their precious lives, when the time
comes, welcoming the weapons of the enemy even as
flowers. Such men are few among the servants of a
master, and they are worthy of praise. It was owing
to thy greatness O king! that Shirāla, Mārgapa, and
other servants and warriors of Bahrāmakhāna perished.

KINGS OF KASHMÍRA. 213
It is strange that none of our army died, but the arrows
discharged by our men pierced the scabbard of the
Khāna and he was unable to draw his sword, so that
his weapon became useless, his condition pitiable, and
he was surrounded by our soldiers. The Khāna’s ardour
abated, even like that of the funeral fire after a shower
of rain. The soldiers came up to him and attempted
to kill him, but Phiryaḍāmara in his mercy promptly
saved him by sheltering him within his arms. The
earth was full of mud, and there was an excess of rain,
a Brāhmaṇa was before him, and in his helplessness and
fear of death what miseries did he not feel? Oppressed
by the cold wind and by fear, sunk in the mud of the
field, naked, and deserted by his craven troops, spoilt of
all his property by the low, and witnessing his poor and
afflicted son crying aloud, Bahrāmakhāna thought at
that moment of his brother, his attendants, and his home !
He found himself and his son captured by the enemy
and did not know to whom he could address himself
or what he could do. Better were it, he thought, if
death had come and his life were extinct. He remem-
bered that what his father had said had come to pass
that day, and he blamed himself that he had rejected
jewel for glass ! Thus accusing himself, and discon-
solate in his grief, the Khāna is living like one dead,
like a tall bare tree, devoid of leaf and fruit, in the
month of Pousha ! Enjoy O king ! the kingdom that
has descended to thee in succession, and has been given

214 KINGS OF KASHMÍRA.
to thee by God. Virtue, owing to good fortune, has
borne fruit unto thee. What more need be said ? Order
speedily what should be done to Bahrāmakhāna." When
the king heard this he was glad and gave rewards to the
messengers.
All the army were the next day pleased with the
music of victory, and they brought Bahrāmakhāna, and
his son, surrounded by troops, before the king. The
king went to the top of his palace in order to welcome
his soldiers proud of their victory, and for a while be-
held from a distance his uncle in his miserable plight.
He saw his uncle in the midst of the garrulous citizens
talking in high or low voice, his head bent down in
shame and fear, as if he sought for a hole in the ground
to conceal himself. He was bereft of ornaments which
had been robbed by the soldiers at the time of battle,
and was covered with an worn out garment which had
been given to him by some humble and kind hearted
man. His turban was soiled with blood from the wound
caused by an arrow in his face, and he was favoured by
the goddess of misfortune. The citizens saw Bahrāma-
khāna with his son bound before the king who was
favoured by good fortune, and Bahrāmakhāna's heart
was sore. Whose prosperity can be permanent ? Those
whose intellect is warped by covetousness are deceived
by prosperity, they lose the sense of right and wrong, and
are unable to rid themselves of the lust of prosperity which
they have once enjoyed, until it is forced from them by

KINGS OF KASHMÍRA. 215
others. If prosperity thus becomes a source of inces-
sant grief, then may it, fickle as a prostitute, never
exist in this world. When the people saw the Khāna
brought forward bound, they remarked that he had, for
his own interest, neglected his father in his last illness, and
had by various means opposed his elder brother Ādama-
khāna ; and that when his another brother suffered
from an incurable disease, he with an wicked intention
had gone over to that brother ; and avaricious of obtaining
the kingdom from his nephew, he had risen in rebellion
against him. It was for these sins, they said, that
he received his punishment that day. Some again
remarked that it was owing to his father's curse that
Bahrāmakhāna had lost his sense. On one occasion when
Bahrāmakhāna was opposed to his father's faction, his
father had privately told him that his two elder brothers
were ruining his kingdom by their mutual enmity, that
they had caused him annoyance and harm, and he accord-
ingly proposed to discard them and to take Bahrāmakhāna
into his favour, and asked Bahrāma to trust in him.
When Bahrāmakhāna heard this, he replied that he would
not desert his elder brother who had always sought his
welfare, and that the eldest of the three could effect
nothing against the other two brothers combined. When
the king heard this, he said that the second brother had
been intending to kill his elder through Bahrāmakhāna,
and though the second brother had now given protection
to Bahrāma, it would be the killing of a servant of the

216 KINGS OF KASHMÍRA.
house by means of a guest. For if the second brother
succeeded in his purpose he and his son would turn
Bahrāma's enemies, and what then would Bahrāma do?
Bahrāmakhāna knew the Saṃskṛita language and when he
had heard this, he replied in the following shloka :—
“Those who know the shāstras wash off their sins at
the shrine of learning ; the virtuous wash off their sins
at the shrine of truth ; the munis, at the shrine of the
Ganges ; the yogis, at the shrine of self-knowledge ; young
women of good families, at the shrine of modesty ; the
munificient, at the shrine of charity ; and kings wash off
their sins at the shrine of sword.” When the king heard
this, he replied to his evil-minded son in these angry
words :—“I have witnessed many of your battles,
O miserable man ! and you were proud in wielding your
sword in war, in which I could not cope with you ! What
shall I say to you O evil minded man ? I see your eyes
which are worthy to be plucked out ! You will soon be
ruined and will then repent.” What the father had then
said came to pass this day. Thus the people said in
sorrow to one another when they saw him.
Here ends the account of the defeat of Vahrāma-
khāna.
The king distributed befitting gifts and honors
which pleased his army, and was himself happy in mind ;
and he came to his capital the same day. He took with
him his enemy bound, and embarked on a boat with his
son. He ordered Bahrāma to be confined in Bahrāma's

KINGS OF KASHMÍRA. 217
own palace. The king's mother was glad to see her son
back again from battle, as if he was born again. The
king was afraid of relations of Avatārasīha and others,
and within a few days, sent them to prison in his anger.
That wicked Mallikaṭāja, born in the country of the Five
Caverns, secured royal favour by flattery and became
a source of misery to men. The whole country was
deceived into bribing him, and he robbed the country
in order to amass a fortune. Abhimanyu the Pratīhāra
obtained the lordship of Devasara ; he was of an inde-
pendent character among the ministers and was proud
of his strength. This covetous man caused trouble
in every house and field with a view to plunder,
and became the object of the people’s curse. He
instilled fear into the king's mind for 'his father's
brother who was imprisoned near the palace, suggesting
that some one might bring him out of the prison and
set up a civil war. Incited by these words, the king,
whose intellect was yet immature, became angry with
Bahrāmakhāna, and ordered his eyes to be put out.
Bahrāma's eyes were accordingly covered with cotton,
and this unworthy descendant of Jainarāja caused a hot
iron rod to be applied on them for their destruction.
The sin of him who destroyed the eyes, and the pain of
him whose eyes were destroyed, cannot be described
in our words. Some said it was an unwise act, some
said it was the work of God, others remarked that it
was the fruit of acts done in a previous birth, while
19

218 KINGS OF KASHMÍRA.
there were others again who observed that it was the
punishment for keeping low company. Some said that
it was an inhuman act committed for the sake of wealth,
and others remarked that it was done owing to the
king's timidity. When the people heard that the Khāna
was blinded, they made remarks which are not fit to
be repeated. Let none be born as man, they exclaimed,
or if so born, let him be born rather as an ordinary
individual ; let no one take his birth in the house of a
king.
The king's time passed quickly in the enjoyment
of new delights of prosperity, and in various pleasures
and recreations. But even a dream appears like a
kalpa to one in the afflictions of misfortune, who
broods over his past prosperity and his present
danger. Bahrāma's feet were bound in iron chains, and
he remained imprisoned and blind, and passed the
remainder of his life in thinking of the pleasures he
had enjoyed in the days of his prosperity. He who
had always listened to songs in his house was now
kept awake by the noise of crickets. He who had al-
ways been served by his servants, champooing him in
every limb in his bed room had now sparrows and
insects for his attendants. He who had lived under
canopies such as even the gods did not possess, had
now to live under rows of spiders' nets spread over him
as a canopy. His tender limbs which had once adorned
a bed of silk and cotton, now lay on the ground without

[Header] KINGS OF KASHMÍRA. 219

a bed. He had been bounteous before, and used to
say, 'give it to others', now he raised the same voice
with difficulty, and said 'give something to me.' His
authority was gone, his servants were killed, he had
lately been defeated and bound in chains, and was
suffering agony on account of his eyes being put out.
The blind son of a king meditated on all this, and he
could not call to mind any one who had suffered like
him even in a tale. The bee sees the lotus, bright with
its cup, and seeks to feast on it as he roams at pleasure,
but the moon thwarts him, the night approaches, and
the bee is enclosed in the lotus and dies. The palace
which had been built by him for his enjoyment, now
became his prison ! Who can foresee what may befall
him ? Thus he suffered agonies for three years, his body
became a skeleton, and he died. . He who treats his ene-
mies with bitterness, and takes no account of time and
place, perishes in spite of his strength and wealth.
The cruel Abhimanyu, the Pratīhāra, was puffed up with
vanity for having performed some acts of prowess and
could not bear the powerful faction of the ministers.
He was inflated with a spirit of independence, and his
harsh words preceding from pride were like needles in the
eye of the ministerial party. The Pratīhāra went on
devising plans to get rid of the minister Mallika Ahmada,
and the Mallika also secretly entertained hostile feelings
against the Pratīhāra but found no opportunity to bring
him under his power. At last, on one occasion when

220 KINGS OF KASHMÍRA.
the king was proceeding to his palace at Vijayeshvara,
the minister induced him to cause the Pratīhāra, who
did not mistrust the king, to be arrested within the
palace. Abhimanyu himself was known to fame, but
his sons Pāṇḍava and others were unworthy as jackals.
Fie to the uncertainties of fate ! If the lion did not in
his madness enter into a trap, who could ever overcome
that strong animal, at whose sight even large and powerful
elephants flee afar, followed by bees. Then the Pratī-
hāra, with his sons, was brought in a boat by Tājibhaṭṭa,
bound and bereft of his wealth, and thrown into prison.
Within a year his eyes were put out, even as he had
induced the king to put out the eyes of Bahrāmakhāna ;
and as Bahrāmakhāna had suffered intolerable pain, even
so did he suffer pain which others cannot describe.
On the same day and in the same month of the year
in which the Pratīhāra had done injury to the Khāna,
did he himself suffer injury. He too, with his sons, suf-
fered like Bahrāmakhāna for two years the tortures of hell,
and died in prison and in misery. The wicked Pratīhāra
had once remarked that his eyes were gratified at the
sight of the death of Jainarāja, the foe of his family, and
of the plunder of his property ; for these cruel words he
was now punished with the destruction of his own eyes ;
so the people observed. The grandson of Jainarāja ac-
complished with ease what that king had meditated but
could not do. The very means which a man adopts
for the injury of others lead to his own destruction.

KINGS OF KASHMÍRA. 321
The deer uses his antlers for the death of others, but is
killed by arrows discharged from bows made of the
self same horn.
Thus the people had for a long time beheld, with plea-
sure, as it were, the graceful chumps of bamboo in a grove
beautified by various colored grass and thick foliage.
But a fire rose from friction, and all was destroyed
in the grove from one end to another ; the offices found-
ed by ancient kings passed away in a short time, and
was only remembered as a dream. Some one falsely
reported to the king that Mallika Jāda intended to bring
forward the son of the blind Khāna and usurp the king-
dom. When the king heard this, he ordered the Mallika
to be imprisoned after confiscating all his property. All
those who had envied the Mallika were pleased with this.
Mallika Jāda had obtained wealth by violence, and by
violence did the officers of the king take away his riches.
No one pitied him in his misfortune, for he had op-
pressed the people by exacting bribe and money. It
was with much difficulty that his wealth was taken away
from him, for his vile hand, and the vile wealth he had
acquired by force, had become fast friends. It was with
difficulty and by means of coercion that the officers of the
king extracted from him what he had stored, even
as a serpent is pulled out with difficulty from its hole.
The barber Pūrṇa and Mallika Jāda and others, spoilt
of their riches, died after long imprisonment. Thus
Jainarāja's fatal curse reached all those who had

222 KINGS OF KASHMÍRA.
wronged the realm. O ye ministers ! endeavour to
improve the country by your advice. Verily I say, if
you wish the destruction of the king, you will not obtain
happiness either in this world or in the next. Those
of the sons and attendants of king Jaina who had injured
him did not attain happiness. Others among his
servants, great and low, who had done him harm now
perished.
As long as the spring lasts the bees enjoy them-
selves, but when the spring departs, they wander about
listless and unhappy. Knowing that Saida Nāsira and
his people were born of the family of Paigamvara,* and
that they were men of great accomplishments, and had
come to adorn his kingdom, and were deserving of honor,
the king Jaina had given them very high seats in his
court, had shaken hands with them, and showed them
unusual favour by bestowing his own daughters on
them, and assigning to them estates in the kingdom.
But now, Saida Jyamāla and others of that family were
known to the present king as turbulent chiefs. He
accordingly exiled them from the country, and confis-
cated their hoarded treasure. Saida Nāsira was admired
by the wise, and was famed in battle ; he foresaw the
future, and left the country during the lifetime of
king Jaina. The Saidas enjoyed many large estates,
and by their marriages with the king's daughters had

• Mahammad.

KINGS OF KASHMÍRA. 223
lived like kings for a long time. They now wandered
about hither and thither ; some of them went to Dilli-
pura, and others, owing to their avarice, did not leave
the country, though exiled, but remained like bees in
the month of Māgha. These foreigners, who used
formerly to live on the refuse of grains, had become
rich after coming to this country, and had forgotten
their previous history, even as men forget their previous
life on coming out of the womb. They oppressed the
people, and owing to the weight of that sin, they were
despoiled of their wealth and were exiled by the king ;
and they lived in fear of their life like fish taken out
of a lake.
The Mallika [Ahmada] formed alliances by marriage
with the Rājānaka people, and with the Ṭhakkuras, and
the Mārgapatis ; and for the sake of Tājibhaṭṭa, retained
in his hand the possession of all the offices of the great
kingdom. He thought to himself that Tājibhaṭṭa be-
longed to his family and was adopted as his son, and
noticed that he began to prosper speedily. Ahmada
therefore forgave all his shortcomings. Jyahamgira the
Mārgapati found that his sister was slighted by the
Saida, and he drew up a deed for her divorce. At the
request of the wise Malleka the king caused the elder
sister of the Mārgapati to be given to Tājibhaṭṭa.
Jyahamgira the Mārgapati understood the wisdom of
the act, and forgave the marriage of his elder sister to
Tājibhaṭṭa. Wife and wealth come to the fortunate