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

2 KINGS OF KASHMÍRA.
ing kings that no one since then has revived the suc-
ceeding kings by the nectar like words of a poet. Now
the spotless king ShriJainollābhadena reigns, and
Jonarāja is ready to describe the royal line. As a
tree which promiseth fruits is planted to remove the
wants of the traveller, so is this poem composed to re-
move the grief of kings lest their glory be forgotten.
And as the tree is grown by water, and without any
artificial heat, so should this poem be carefully cher-
ished by the good with the cool nectar of mildness.
These past kings were sunk in the sea of oblivion, and
ShriJainollābhadena wished, out of a tender regard,
to rescue them. He employed for the purpose the
noble hearted ShriShiryyabhaṭṭa, chief of all the
courts of justice. I received orders from him, and I
have now ventured to complete the story of the kingly
line. My attempt is not dictated by a desire to obtain
the fame of a poet ; for, vast is the difference between
my words, poor and meagre as water in dried ginger,
and the flowing waves of poesy. Can a reed, imitat-
ing only the shadow of a lotus, equal the lotus ? My
poor sense is like a gourd, hollow and light, and relying
on it, alas ! I am attempting to cross the river of the
story of kings. My feebleness in describing the merits
of kings should not be blamed, for do not women,
devoid of beauty, walk in pride when bedecked with
jewellery ? My subject, worthy of a poet, sustains and
purifies me, even as the water of the Ganges, though it

KINGS OF KASHMÍRA. 3
seems but ordinary water, purifies him who drinks it.
I have made only an outline of the history of kings ;
let the skilful and artistic poets adorn it: a wheel
rubs down jewels, it is a finer instrument that can im-
part beauty to the gems. The good and the noble
peruse the works of writers without solicitation ; does
the moon await solicitation before diffusing nectar on
the earth? But the evil minded, even when propiti-
ated, do not cease to find faults ; the charcoal, even
when washed by nectar, never attains whiteness. The
desire that others should see my work has long depar-
ted from my heart, for it is an unworthy desire to wish
for the approbation of others. The beauty of a com-
mon song and that of the Saṅskṛita language appear
alike to the unskilful ; even as the monkey mistakes
red seeds for sparks of fire in winter. The ignotant
are not affected by listening to poetry ; it is those alone
who have strength of teeth, that perceive the
sweetness of the sugarcane in their mouth. Even the
pure minded and the meritorious are filled with
thoughts of envy when a composition embellished with
sense and sweetness is placed before them. Fate
is foremost among those who cannot bear to see
the prosperity of others ; Fate has stained the moon
with spots, and Fate has filled the learned with
envy, as with a consuming disease. Fate is therefore-
an object of reproach. Let my work which is mingled
with that of Kalhaṇa Paṇḍita be accepted, for even

4 KINGS OF KASHMÍRA.
the water of a reedy marsh is taken for drink when it
has mingled with the water of a river.
There was a prosperous king, the son of Sussala,
who delighted the world and respected the gods and
the twice born. Though he was known to ride the
elephant alone, yet, O ! Wonderful ! Prosperity always
rested on Jayasiṁha. He was brought up by the
goddess of learning, as by his mother, and he enjoyed
the company of the goddess of fortune. They abided
in him together, like a mother-in-law and a daughter-
in-law, and did not display hostility towards each other.
Once upon a time he received into his court Malla
born of the family of Susharmmā the king of Trigartta.
Malla had been banished from his country by his ene-
mies, and had come here with a view to obtain a
livelihood. Medicinal herbs are every where regarded
as mere grass, and jewels as mere stones ; and men
of merit too, who have travelled in foreign coun-
tries, are treated as ordinary men, until they excite
the heart of the people by great deeds and distinguished
achievements. When the king marched to subdue the
kingdom of the Yavanas, Malla became the favourite
of the soldiers on account of his great valor. Strong
in his courage, Mallachandra went at night to the camp
of his enemy in order to ascertain the number of the
king of the Turuṣhkas's soldiers that had survived
slaughter. There where even a breath of wind could
not enter, where the place was guarded by powerful sol-

KINGS OF KASHMÍRA.
diers, Malla went in among the enemy's troops, no doubt
by the force of incantations and charms. But afraid of
committing a sin by any hostile act towards those who
were sleeping, he did not kill the king of the Yavanas,
but only placed a pair of shoes, marked with his own
name, on the head of the king, as his turban. The
enemy recognized the shoes, took them with him and
went to the camp of the king of Kashmira and surren-
dered to him his fortune, as if he yielded to him his
fame. In the year 30, in the month of Phālguṇa, on
the twelfth day of the dark moon, the king died in the
midst of his prosperity, and greatly gladdened the
eyes of celestial damsels.
Then the indolent people annointed his son Para-
māṇuka, even as the days of the month of Māgha
which scatter the leaves of trees, annoint the Kunda
tree. The king neglected the duty of protecting his
subjects and also of making foreign conquests, and
he began to accumulate wealth, such as would never be
exhausted. But the wealth of the king was like that of a
Brāhmaṇa who follows the injunctions of the Vedas;
he could neither give it away to others nor enjoy it him-
self; and it was robbed by the two cheats Prayāga and
Janaka. These men were devoid of truth, and they
caused their servants to assume the form of Rākṣhasas,
and night after night they used to frighten the king by
strange performances. These evil minded ministers
pretended affection for the king, and induced him to

6 KINGS OF KASHMÍRA.
spend his money to save his life from the Rākshasas.
On one full moon night in the month of Chaitra, a
dependant of theirs was stationed at Bhīshāyaka dressed
as a Rākshasa chief, adorned with precious jewels but
covered with grass. And as the signal was given, he stood
forth in the presence of men, blessed the king, and
took away his ornaments, and retired into the forest by
night. Then these two men told the king that since the
Rākshasa chief had accepted the king's offerings and had
blessed him, his kingdom would be without danger. Thus
the wily men frightened the worthless king like a child,
and robbed him of all his wealth. The king, after
reigning for nine years, six months, and ten days,
died on the eighth bright lunar day of Bhādra, in the
year 40.
Then his son named Varttideva reigned. He died
on the tenth bright lunar day of Bhādra, in the year 47.
For want of a worthy successor the citizens elected
one named Vopyadeva their king. He was like the
Rākshasa chief covered with grass, and to him homage
was paid. Once this foolish king felt happy at the
sight of large blocks of stone, and he ordered his
ministers to increase the size of the smaller ones by
making them drink the milk of beasts! On one occa-
sion this foolish prince heard of the greatness of the
shrine of Sureshvarī, and, accompanied by his ministers,
came there by boat. He made faces on the water,
and was angry at seeing his face disfigured in the re-

KINGS OF KASHMÍRA. 7
flection; and he thereupon struck the water with his
palm, so that his jewel ring fell into the water. When
asked where the royal jewel seal was, he pointed to the
ripple of the water and said that it was in the ripple.
He was the very model of a dunce. He reigned for
nine years, four months, and two and half days.
His younger brother Jassaka was also a great dunce;
and though he did not wish to have on him the weight
of the kingdom, he was annointed king by the Lavanyas
who wished their own aggrandisement. The parrot
which imitates the human voice is caught but not the
crow; stony soil is not ploughed and dug like fertile
land; and stones are not powdered to dust like rock-
salt. The very faults of some persons are advantageous
to them like merits. There were two Brāhmaṇa bro-
thers named Kṣhukṣha and Bhīma. By fraudulent
means they earned the affection of the king, and then
they became disobedient. They thought that as they
were rich and powerful, the king would not be able
to check them, and so they did not endeavour to
strengthen their party by taking in other men. And
it was only the power of the Lavanyas, and not any
other apprehension, that kept them from attaining the
regal state. Alas! That a sweet but unwholesome dish
should ever be taken! Alas! That a young but false
woman should ever inspire love in man by her embra-
ces and her show of affection! For they both bring
affliction, and if unchecked, cause death by their poison.

8 KINGS OF KASHMÍRA.
The wife of Kshuksha became disgusted with him as
he, owing to old age, had lost his vigour ; and she killed
him by poison and received Bhīma to her embraces.
Owing to her intimacy with her husband's brother, her
body came to be marked with white patches ; but her
sin was lightened by her gifts to Mādhava and other
gods. The king after ruling the country for eighteen
years, and ten days died on the tenth lunar day of dark
moon, in the month of Māgha, in the year 74.
Then his son ShrīJagadeva, who was powerful,
yet humble, contributed, like the month of Chaitra,
to the delight of the people. He looked with an equal
eye on the servants of the state who had been contend-
ing with one another ; even as the evening finds the blue
and the white lotus alike. He was well versed in
science, and as a surgeon extracts a dart, he rooted out
the evil laws of the country. He was a person of great
merit, and penetrated like a dart in the mind of men ; but
evil counsels prevailed, and he was expelled from the
country by the ministers. As Rāma received his
friend, the king of the monkeys, in the wilderness, so
did he, in his exile, receive his discriminating minister,
Guṇāhula. In the hope of rising again to power,
the king and the minister came back to Kashmīra like
the sun and the moon, and the people wondered at
their deeds. Unwilling to relinquish the power they had
so long enjoyed, the enemies of the king prepared to
fight ; but they fell under the devices and the prowess

of the king and his minister, even as the insects fall in-
to the fire. The king conquered the country and enjoy-
ed the fortune that smiled on him and the royal um-
brella and the Chāmara; and ShrīGuṇākararāhula
also enjoyed prosperity, without these royal insignia.
The disinterested king built a temple at Rajjupura and
adorned it with a silver umbrella. Then the wicked
Padma, lord of Dvāra, pretending- affection for the
king, as if he were a friend, secretly gave him poison
and killed him. After ruling the country for fourteen
years, six months, and three days, the king died on the
fourteenth day of the dark moon, in the month of
Chaitra, in the year 89.
His son Rājadeva had gone to Kāṣhṭhavāṭa in fear,
but he was brought back by the enemies of the lord
of Dvāra. And when Rājadeva had entered a fort
named Salhaṇa, Padma, of wicked design, surrounded
him with troops, even as a serpent is surrounded by a
magic line. The lord of Dvāra had in the meantime
received a present of a curious pair of shoes, and in his
curiosity to see it he was off his guard, and was killed
by a Chaṇḍāla in a scuffle. Then the Bhaṭṭas annoint-
ed Rājadeva king, with the sound of kettle drum and
conch shell, and innumerable feudatory chiefs bow-
ed to him, and he bestowed favours on servants. The
great king apportioned work among the chief men of
the Lavanyas in the same manner as before, and they
worked like relatives living together.

10 KINGS OF KASHMÍRA.
The powerful Balādhyachandra, lord of Lahara,
with his soldiers usurped power over half of Shrīnagara,
and the king was unable to cope with him. This
powerful man caused a maṭha to be built within the
city, even like an embodyment of his virtues, and
marked the maṭha with his name. In the meantime
the Bhaṭṭas had been insulted by the king, and for a
long time they held consultation to find some one
with a mild temper among the Khasha tribe, whom they
would elect king. It was then determined to plunder
the Bhaṭṭas, and then was heard from among them
the cry, “ I am not a Bhaṭṭa,” “ I am not a Bhatta.”
At this time, namely in the year 950 of the Saka era.
Vimalāchāryya corrected the mistake that every 976th
month would be considered an unclean month.* The
disinterested king Rājadeva who was like the moon,
signalized his prosperity by building Rājapuri and
Rājolaka. He died after reigning for twenty three
years, three months, and twenty seven days.
His son Sangrāmadeva became the king, and he
terrified his enemies as the lion does the elephants.
He made his younger brother Sūryya his viceroy, out
of affection, but this wicked conspirator, tempted by
the lust of enjoyment, thought of rebellion. Afraid
of the king who had heard of his intention, he entered

• This sentence appears here to be quite foreign to the text,
  and has probably been inserted by mistake from some other place.

KINGS OF KASHMÍRA. 11
the territory of Chandra, the lord of Lahara, with a
view to rise against his brother. Strange! That at this
time when the fierce Sūryya joined Chandra, this earthly
sun, together with the moon, was eclipsed like the sun in
the sky.
Tuṅga, the lord of Shamāla, proudly carried Sūryya
by his side, but the king went against him and humbl-
ed him. Sūryya then went by a road devoid of the
sun and the moon, and deserted by his dissolute attend-
ants, was captured, and caused to be killed by the
king. The sons of Kalhaṇa were evil men, they rose
in power ; and the king, who was anxions to save his
royal state, feared them as serpents. And when
the kinsmen of the sons of Kalhaṇa attained power, the
king lost all hopes and took shelter with the peaceful
lord of Rājapurī. When the king had thus retired to
a distance, the Ḍāmaras began to suck the very life-
blood of the people. Deserted by the wise king and
by Brāhmaṇas, the kingdom was for a long time de-
voured by the Ḍomvas, even like food polluted by the
touch of low people. The king was sheltered in the king-
dom of another, his own country was in anarchy, and no
one thought that his re-appearance was near at hand. He
overcame his enemies however in battle near Rājapurī,
but did not kill the sons of Kalhaṇa because they were
Brāhmaṇas ; and thus he gained his kingdom and
attained virtue. At Vijayeshvara the king built a house
named Shrivishāla, containing twenty one rooms for

12 KINGS OF KASHMÍRA.
the habitation of cows and Brāhmaṇas. But the king
was hated by the secret agents of his enemies, the
sons of Kalhaṇa who were intent on plunder, even
as a lamp is hated by thieves intent on theft. Bene-
ficent to poets, as the kalpa tree with its extended
branches, the king was cut down by the evil mind-
ed and wicked sons of Kalhaṇa. Yhshaka, a learn-
ed poet, made the king the hero of his composition,
and it was like the necklace, an ornament for the
learned. The king, who was a benefactor of his country,
was slain on the fifth lunar day of Bhādra, in the
year 28, after ruling the kingdom for sixteen years and
ten days.
His son Rāmadeva then executed the murderers of his
father and entrusted the duty of governing the people
to Pṛithvīrāja. The king built a fort at Sallara on the
right side of Ledari. It was marked with his name,
and was like a monument of his fame. When preparations
were made for the subjugation of Shamālā, the temple
of Viṣhṇu at Utpalapura had been broken through
carelessness. This temple was now renewed. Alas !
Vidhātā has not given a flower to the sandal tree, nor
fruit to the champaka ; and he gave no offspring to this
king. The king adopted as his own, the son of a cer-
tain Brāhmaṇa who inhabited Bhīṣhāyakapura. The
strong affection that existed between the king and his
adopted child was like that of a father for his own son ;
even as a good painting is like the object painted.

KINGS OF KASHMÍRA. 43
The queen ShriSamudrā was like the full blown
daughter of the sea, and she built within the city a
maṭha marked with her name, on the banks of the
Vitastā. The king reigned for twenty one years, one
month, and thirteen days, and died in the year 49.
His successor, Lakshmaṇadeva, filled with the lore
of the six branches of learning, supported with difficulty,
the weight of the kingdom. A Brāhmaṇa by birth, he
did not part with the qualifications of his own caste,
though he was made a Kshatriya. A painted stone
does not take the beauty of a jewel. Mahilā, his stain-
less queen, built a new maṭha, marked with her name,
on the banks of the Vitastā, by the side of her mother-
in-law's maṭha. The Kajjala, a dark and fierce Turu-
ṣhka came to Maṇḍala from outside, and destroyed
the king who was the eye of his subjects. He reigned
for thirteen years, three months, and twelve days, and
died at the end of the month of Pauṣha of the year 62.
Owing to the commotion caused by Kajjala, Siṁha-
deva became the king of Ladari only. He was harass-
ed by Saṁgrāmachandra, lord of Lahara. When
Saṁgrāmachandra died, Siṁhadeva, a lion among men,
ruled the kingdom reduced in size, and built a maṭha
within the city. The virtuous Siṁhadeva, during the
ascendency of the constellation Leo, associated him-
self with his religious preceptor and established an
image of Nṛisiṁha at Dhyānoddāra. The image set up,
and the king who set it up, the preceptor who helped

14 KINGS OF KASHMIRA.
him in the act, and the constellation under which the
act was done, all bore the name of lion. One day the
king caused the god Vijayeshvara to be bathed in
milk purchased with one lakh pieces of gold (niṣhka),
and attained purification by his religious act. Shri
Saṅkarasvāmī was the religious preceptor of the king,
and the king gave him, as the fee of his tuition, the
lordship over eighteen maṭhas. When the king rose
from his bed he always chanted the following verse :—
“I bow to Saṅkara the lord of Gaurī, whose eyes
are pure as fire, whose feet are worshipped by the
learned, and who is bedecked with the crescent of the
moon.” A verse, such as this, smoothed his path to
the future world, and like an offering to the goddess
of speech, instructed the soul. Once upon a time
the king passed orders to punish a man tor his daughter’s
evil character, but revoked those orders at the request
of Iḍāgalī, a dancing girl.
By keeping company with bad men the king became
devoid of his belief in God. His nurse had a daughter
who was like the mirror of the god of love, and
on this mirror the king’s image was réffected ! Her
husband Darya, with the help of Kāmasūha, killed the
haughty king with whom his subjects had now become
annoyed. The king reigned for fourteen years, five
months, and twenty seven days, and died in the summer
of the year 77.
Then his brother Sūhadēva, thougn not of very active

KINGS OF KASHMÍRA. 15
habits, subjugated the whole of Kashmíra, with the help
of Kāmasūha. Many people came from various quarters
and resorted to the king for service, even as black bees
resort to the flower tree. Like a second Arjjuna, the king
established his authority on the borders of Pañcha-
gahvara, and his son Vabhruvāhana built the town of
Garbharapura.
Kurushāha was born of noble family, and the
mark of the bow string on his arm, bright as fame,
was beautious as sun rise on the summit of a hill. He
had three eyes; it was as if to proclaim to the people
that his children, the famed Enamukhi and others
would rule in Kashmíra, and that the rulers of that
country were a portion of the three eyed Hara. From
him was born Tāharāja whose quivering bow string
was often pulled to the ear. Then was born Shaha-
mera, the ardour of whose prowess was like the summer
sun, and the fire of whose volour was excited by the
tears of his enemy's wives. Once on a time, Shahmera
was wandering in a wood, and his eyes were at first
intent on game, but was eventually closed in sleep.
In his dream the great goddess told him in words of
nectar that the kingdom of Kashmíra would come to
his progeny. in the year 89, in the shaka year 1235,
he slowly came into Kashmíra. He came with his
relatives, and the king of Kashmíra greatly favoured him
by giving him a salary, even as the mango tree favours
the black bees.

16 KINGS OF KASHMÍRA.
At this time, Ḍalacha, commander of the army of the
great king Karmmasena, came to Kashmíra, as comes
a lion into the cave of the deer. He brought with
him sixty thousand mounted force, as if intending to
conquer and bestow as many villages to his army. The
bad king intended to send back Ḍalacha by granting
him a subsidy, and imposed a tax on the people
of all castes. The Brāhmaṇas, as if to expiate, by the
sacrifice of their lives, the sin of having received gifts
before from such a king, determined to die by fasting.
At this time the Kālamānya Bhoṭṭas [Bhuteas], who
had become the enemies of Vakatanya, deceitfully
killed him with his friends and relatives. But one of
Vakatanya's sons, named Riñchaṇa, respected for his
great intellect, escaped the massacre by chance, and
was to the Kālamānyas what the fire is to the forest.
He joined Vyāla, Ṭakka, and others who had com-
bined together in council, and determined to crush
the poor witted Kālamānyas. Riñchaṇa sent word to
the Kālamānyas through a messenger that he had been
robbed of all his wealth, and asked to be enrolled as a
servant of the Kālamānyas. Riñchaṇa, a lion among
men, hid his arms in the sands of a river bank,
and waited to drink the blood of the Kālamānyas,
not to receive their wages. The Kālamānyas came
unarmed, and Vyāla and others, with their fire
like axes which had been hid in sand, destroyed
them like grass. Thus having cleansed the treason

KINGS OF KASHMÍRA. 17
against his father in the blood of the enemies, Riñ-
chaņa came to Kashmīra with his friends through
fear of the many enemies that yet remained. In order
to destroy the prosperity of Rāmachandra, who was
like the sun on earth in his fullness, Riñcha, like a
Rāhu, was suffered to rise in the blue sky. Ḍalacha,
like a fire brand, harassed the country, and the
people of Kashmīra became like insects in that fire.
Ḍalcha and Riñcha blockaded the town in the east
and in the north, and the people first fled towards
the west and then in the direction of Yama [south].
Ḍalcha was like a billow in the water, and on the
hill, Riñcha was like a tempest, while the chief men
in the town, the prosperous and the rich, were struck
with fear. As the kite swoops on the young ones of
the birds thrown out of their nests, so the swift army
of Riñchana seized the people of Kashmīra. Riñchana
obtained wealth, plentiful as water, from the Bhoṭṭas,
by selling the people of Kashmīra, and reared himself
like a cloud, and covered all sides. At this time Ḍalcha
destroyed innumerable gods, and afraid of the excessive
cold of Kashmīra, went out by a good military road.
When Ḍalcha had left the place, those people of Kashmīra
who had escaped capture, issued out of their strongholds,
as mice do out of their holes. When the violence caused
by the Rākṣhasa Ḍalcha ceased, the son found not his
father, nor the father his son, nor did brothers meet
their brothers. Kashmīra became almost like a region
Asiatic Society, Calcutta
Acc. No. 46808 Date 19-3-82

18 KINGS OF KASHMÍRA.
before the creation, a vast field with few men, without
food, and full of grass. Ḍalcha took away the strong
men from the country, and Riñchana established his
supremacy there ; when darkness covers the earth,
unchaste women find it to their advantage.
The king was now completely freed from the Rāhu
like Ḍalcha, but Riñchana like the lofty, high crested
mountain of the setting sun sought to block his way.
When the people saw the glowing Riñchana stationed
on the mountain that touched the sky, no one doubted
that the decline of the king's power was nigh. Riñ-
chana intended to pounce upon the city like a royal
hawk on a piece of meat, but Rāmachandra, the moon
of his dynasty, opposed him at every step. Riñchana
deceitfully sent a few Bhoṭṭas every day who came into
the fort of Lahara under the pretence of selling clothes.
And when the Bhoṭṭa people had thus entered Lahara,
Riñchana caused their weapons to drink the honey like
blood of Rāmachandra. The queen Koṭā was as the
Kalpa creeper in the garden of Rāmachandra's household ;
but now the strong armed Riñchana planted her on
his own breast. The king left the city in fear of Shrī
Riñchana. A Brāhmaṇa's curse destroys a race like fire,
nor is there a spot where scions of that race can grow.
Struck with fear, the king, like a jackal, entered a large
cavern in Maṇḍala. How should a sinful man meet
death in battle ? The cloud like enemy poured
the blood of the king's forces in battle, and dried up

KINGS OF KASHMÍRA. 19
the tears in the eyes of the Brāhmaṇas whom the king
had fined! This Rākshasa of a king, under the pre-
tence of protecting the country, devoured it for nineteen
years, three months, and twenty five days.
The country was weary of trouble and disorder, and
ShrīRiñchana Suratrāṇa gave it rest under the shelter of
his arm. When the dark days disappeared, the people
of Kashmīra witnessed again all the festivities which
they had beheld under their former kings. In every
place the Lavanyas remained quiet as lamps, but trem-
bled at the power of the king, like lamps in the morning
breeze. A division was made among them by the
secret devices of the king, even as an arrow is sent into a
reft. Strange that the unity among the Lavanyas was
thus relaxed. Easily like the birds in the sky, the king
roamed in that thorny wood where even the god of love
had became bewildered. The king knew very well how to
bestow his favours on all, but he never forgave the wick-
ed, although he might be his son or minister or friend ;
it was thus that he served his people's weal. After having
destroyed his prosperous and powerful enemies and
having placed the royal umbrella over his head, Riñchana
went to Āchchhoda lake.
Now Timi, brother of Ṭukka, feeling weary in the
way, took some milk from a milk-woman in a village
by force, and drank it. The milk-woman instantly
informed the king of it; and when questioned by the
king, Timi was struck with fear and denied what he

20 KINGS OF KASHMÍRA.
had done. The milk-woman, who was suspected of
falsehood, did not lose her presence of mind. The king
then caused Timi's stomach to be cut open in order to
ascertain the truth, and from the severed stomach milk
issued in a stream. The face of the milk-woman was
gladdened at this act of the king. There were two
men living at Vānabala, they had two mares which
gave birth to two foals, similar in appearance, in a
wood. One of the mares lost its yonng which was
seized by a lion, but owing to the similarity in appear-
ance, behaved towards the other as if it were its
own offspring. Both the owners of the mares claim-
ed the foal as their property, and unable to settle
the dispute, went to the king. The king listened to
their contention, and caused his own men to bring the
two mares and the foal to him. The foal jumped
about, playfully, owing to its young age, and went to
some distance, while its mother and its nurse both
signified their affection for it and neighed. The cour-
tiers were unable to give any opinion, and the two
owners accused each other. The king took the two
mares and the young one in a boat to the middle of
the Vitastā. Then the wise king threw the foal into
the river from the boat; whereupon its mother instantly
jumped into the river after it, while the other only
neighed. Thus when the difficult suit was settled, the
people thought that the golden age had returned.
The king asked ShrīDevasvāmī to initiate him in

KINGS OF KASHMÍRA. 21
the mantras of Shiva, but as he was a Bhoṭṭa, Deva-
svāmī feared that the king was unworthy of such ini-
tiation, and did not favour him. Vyālarāja, in his regard
for truth, became to the king as his younger brother,
his son, kinsman, minister, companion, and friend.
Vyāla was not influenced by the king's acts, but the
king was influenced by those of Vyāla. The mind is
not influenced by the actions of the body, but the body
is influenced by the workings of the mind. The
inclinations of the king, who was like the sun to the
world, were reflected on Vyāla who was well versed in
the Sāstras and was possessed of good taste, and des-
troyed the impenetrable darkness of the world ; even
as do the rays of the sun when reflected on the watery
moon.
At this time ShrīUdyānadeva of Gandhāra, impelled
by fear, and also intending to take advantage of the
king's weakness, thus directed Ṭukka and others :—
“ While the king is yet alive, you should enter the city
which he is ruling with prudence with a view to acquire
fame. Vyāla is enjoying there the prosperity which
you have earned even at the risk of your lives, even
as the tongue enjoys what the hands acquire by their
industry. As Mahādeva besmearing his body with ashes,
and discarding golden ornaments induces snakes to coil
round him, even so the king, who possesses plenty of
riches, is raising Vyāla to power, and neglects you
though belonging to a high caste. Afraid of your