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

262 KINGS OF KASHMÍRA.
praise is due to the practice of tying up animals and
shooting them with arrows ? Hunting is the vocation of
of the Kṣhatriyas, but since the beasts of game live
harmlessly on grass, it is not good that one should be
greatly addicted to it; for excess in everything is bad.
Killing and exterpating the deer in this manner, the
king at last reached the hill on the side of the Mahā-
padma lake. Sin was thus committed which will strike
terror into hunters in future times.
After hunting, the king returned to the capital,
suffering from diarrhœa. Some said that it was owing
to the sin committed in the pursuit of game that the
gods were angry, and it was while he was yet in the
hunting ground that the disease was first observed. Others
said that the Saidas, urged by a desire to obtain inde-
pendence and the kingdom, and instigated by the
Turuṣhkas, did something to the king to cause the illness.
Some again observed that owing to the king's separation
from his ministers his heart was filled with anxiety and
grief, and this gave rise to the illness. No one could
ascertain the real cause. While the king was in that
state of health he went to the district of Sarja on the
first day of the new year with the vain desire of killing
birds. As he was going in a boat, that day, a serpent
from Jainavāṭa vihāra crossed his way, and he killed it
with an arrow in order to allay his fear arising of this ill
omen. He thus removed the anxiety from his mind
but did not remove the illness from his body. A head

[Header] KINGS OF KASHMÍRA. 263

wind violently opposed him, as if to warn him against
setting out, and to lead him back to prolonged acts of
virtue. The disturbed lake trembled with its rising waves,
as if in sorrow that the people of this country would come
to be oppressed on the death of the king. Surrounded
by the Saidas, the king feasted at at the festivity in
Sarja, and gave audience to all, as if he would not see
them again. He then immediately embarked with his
servants on a boat, and during the whole day he killed
birds by means of hawks, as if to drive away the anxiety
from his mind. The hawks brought down many birds as
presents to the king, as if knowing that their master
who was sporting with them that day, was not destined
to do so again.
The king then returned ; he left the Saidas, and went
to his bed informing the queen of his illness and telling
her that he was not well. The queen herself ministered
to his wants, and asked him what he would eat, but the
king became void of lustre like the moon during the
day time. His chest broad as the leaf of a door ; his
face fair as molten gold ; his waist, thigh, knees, and
legs like the petals of a lotus ; his two bright eyes, and
his forehead adorned with eyebrows ;—all became
discolored by the disease. Once the king privately
told Meyā Hasana that he would not live long, that
his infant sons were not fit for the kingdom, that the
son of Vahrāmakhāna who was in prison would not
allow his sons to remain safe from harm. "Rather"

264 KINGS OF KASHMÍRA.
he said "bring the son of Ādamakhāna by some arti-
fice, and coronate him. Or do as your daughter, the
queen, advises." When Saida Hasaṇa heard this, he
advised the king to be patient, and'said that he would
recover ; but the Saida was very much grieved and
wept. Then the queen Mera Mukhāt when alone with
her father thus said to him :—"It is doubtful whether
the king will live, what should be done now about the
kingdom ? Rather coronate the youthful son of Vahrāma-
khāna, and make your eldest grandson the heir-apparent.
Two or three people whom we hate may be killed, but
all need not perish." When Meyā Hasana heard this
he rebuked her in anger. The Saidas had no reverence
for Brāhmaṇas, and they gave wealth to the mousulas
for the benefit of the king in his final rest. All the
females who knew the king went to see him, but they
prevented others from going to him, and did not allow
those who charm away poison to chant mantras. They
did not follow the advice of physicians, and themselves
prepared pills for the king to take. The king exclaimed
that some mischief had been done to him, and when
these female doctors found his voice and complexion
changed, they brought in Ūyyabhaṭṭa who prided himself
as being a physician, a charmer against poison, and a man
of experience. But when the attendants asked the king
why he was gazing on that skilful man, the king, then on
the point of death, replied by ordering the removal of
that hypocrite from his sight. All then burst out in

KINGS OF KASHMÍRA. 265
loud lamentation with tears in their eyes and said that
the king had seen the buffalo of Yama,* and would go to
heaven that very day. The king's voice stopped, his eyes
watered and rolled, and on that very night he was on
the point of death. In the year 60, on the ninth day of
the dark moon, in the month of Vaishākha, the king
went to heaven after having reigned for twelve years
and five days.
The whole night resounded with the cries of the
people, and in the morning all the Saidas with their
servants placed the body on a conveyance, and, with
umbrella and chāmara, conveyed it to the ancestral
burial ground. The people were not so grieved at the
death of Shri Jaina as at the death of this king, for they
were now left without protection. The ministers laid
the king, with his turban and belt and bright cap, on a
stone within the cavern, and covered the body with
cloth ; and the people were anxious to see him. They
thought of the king, and fancied that he was merely
sleeping within the cavern. For seven days the Saidas
came there in the morning, and read their own Vedas,
mingling their perusal with cries of lamentation. Those
who are attached to this world and enjoy youth and
prosperity, and who yield themselves to the love of
women, to enjoyments and drinking, they all pass away
in a few days, bereft of every-thing, and grieved and

• An omen of approaching death. Buffalo is the animal on
  which Yama rides.
  22

266 KINGS OF KASHMÍRA.
sorrowful in mind, even like a lustful man when he
leaves the delightful abode of his mistress. A king
thinks within himself,—this is my country, this my
capital beautified with various designs, this is my
treasury, this my youthful wife, and these are my sons
and servants;—suddenly Death comes to him, and he
leaves them all and departs on his long journey, bearing
with him only his virtues and his sins. His dominion
does not abide with him after his death, though he had
gloried in his beautiful kingdom complete in its seven
component parts. Thus the people said and lamented
in the burial ground, for those who had been kings
before had now only a tomb stone left to them.
Owing to the mlechchha law the queen found it
difficult to bestow the kingdom on the son of
Vahrāmakhāna, and thought that the step might lead to
evil consequences.
This is the account of Hassanashāhi's going to heaven.
Here ends the third book named the account of the
reign of Hassanashāhi of Jainarājatarangiṇī composed
by paṇḍita Shrīvara.

THIRD SERIES.
BOOK IV.
On the third day the Saidas hastily held a council
among themselves and decided to bestow the kingdom
on Mahmadakhāna. They wished to place the prince
on the throne, and were in haste, and had no time to
lose. This prince, beautiful as Gonarda, was aged
seven years; he was named Mahmadashāha and was
placed on the throne. Various things were placed
beside the throne, but the king's hand first lighted on
a bow, leaving alone the articles of food; and when
those who were near saw this unerring sign, they declared
that there would be frequent wars in the kingdom.
The beautiful boy-king looked graceful as he sat on the
throne and under the umbrella, and diffused gladness
to all, like the young watery moon. The Saidas wore
white clothes dotted with red, which gave a reddish
complexion to their features, as if they were smeared
with the blood of the civil war which was to
break out like a disease. Hossanakhāna, the king's
younger brother, graceful in form, appeared before the
boy-king, even as the planet Jupiter appears before the
planet Mars. Like the Lokāloka mountains that cause
light and darkness to the world, the people on that
day felt both grief and joy, owing to the death of the

268 KINGS OF KASHMÍRA
father and the advent of the son. The Saidas looked
handsome and happy at the accession of their daughter's
son to the throne, and roamed about like black-bees
in spring, laden with the perfumed juice of flowers.
The echoes that rose of the festive music seemed like
voices, by which all the directions of the sky blessed
the king. The Saidas adorned the court-yard of the
palace during the festivity, and pleased all the servants
of the king with clothes and ornaments.
When nothing but memory was left of one Hassana
[who had created a disturbance], the citizens saw two
such Hassanas, surrounded by thundering horsemen,
come from two directions ; and the presiding goddess
of the country, who with the seven elements of royal
power resided in the king's palace, came like his injured
daughter to complain of her discomfiture by her enemies.
The captains and the officers of the king came to their
sovereign, they rolled on the ground like dogs, but could
not enter into his presence. The Saidas neglected men
learned in the vernacular and in Samskṛita, and addicted
themselves to women inside the house, and to hawks
outside it. Haughty in their conduct and cruel in their be-
haviour, these arrogant men urged by excessive cupidity,
oppressed the people, even like the messengers of Death.
They were unapproachable on account of their wicked
character, and were envious of others ; and the servants
and subjects of the king became alienated from them.
Though some of the servants of the king received bene-

KINGS OF KASHMÍRA. 269
fits from the Saidas, they did not value their acquain-
tance, even as the kokilas do not value the acquaintance
of crows. Hawks and the servants of the Saidas disturbed
the colony of birds on the Satī lake where they had lived
in ease and security. These singers whose beautiful voices
used to be heard in loud songs now remained dumb
before the king, as if in sorrow, even like black-bees in
the month of Māgha. The Saidas took the young king
with them, with the intention of killing birds, and went
by boat to the banks of the Vitastā, and there they let
loose their birds (hawks). They carried their food with
them ; and were blind in their pride, and they did not
behave with due courtesy towards the people of Kash-
mīra. They massacred the birds in such a manner as
if they would never come again to kill birds.
Once upon a time, the Saidas assembled their own
people and held a council ; and when the Kashmīrians
and the Madras heard that the Saidas had held a
council among themselves in the city, they became
alarmed. Parashurāma and others who had been
appointed by the Kashmīrians and the Madras met the
five active Saidas on that day and thought of hostilities.
The Saidas worked privately, and their purpose was hid as
if by the darkness of their acts, and was not known to any.
Now Merā, Evil Fortune personified, the beloved
daughter of Mera Hassana, came on one occasion to
her father and privately asked him to follow her without
delay as there was some work of the king to be

270 KINGS OF KASHMÍRA.
accomplished; with this wicked request she led him
inside the house. Mera Hassana had dreamt a dream
in which he was warned by his father that he would
meet with a mishap on Sunday, and he was told
not go to the palace. But bewildered by Fate he went
there. At the same time Saida Hasana came in from
his own house, and told him that his legs would be
cut off on account of his rebellion, so that he might
not run away. As soon as he had said so, Mera
Hassana's legs were cut at the joint, and he fell from his
horse on the ground. And it seemed, by the dust that
was raised by the Saida horsemen, as if he sighed in
sorrow anticipating that the Saidas would not walk in
the street again.
Now Jonarājanaka falsely informed the Madras that
a letter had arrived that day from Tattārakhāna which
would cause them harm; that the Saidas who had spread
over the kingdom, but who were afraid of the surviving
Madras, had, agreeably to that letter, come to some
determination, and that the Madras would be arrested
the next morning; they should therefore devise some
plan of safety. "We will first destroy them" thought
the Madras. They knew that all the Saidas had met
in a house named Amṛita, and they repaired thither.
Parashurāma and others entered the house armed,
directing Tājaka the gate keeper to keep the door safe.
Tājaka informed the servants of the Saidas that their
masters were engaged in council, and dismissed them

KINGS OF KASHMÍRA. 271
from the place. Tājaka then reported to the Saidas that
their servants were plundering articles of food, and on
this the Saidas sent away their armed attendants to stop
the plunder. At this juncture Jonarājānaka, accom-
panied by some servants of the king, came hastily
from another house by a different route, with the
purpose of killing the Saidas. His trusty door keeper
Tāja also mounted a horse which was before the house,
and went to another part of the house as desired by
Jonarājānaka, with the view to kill the Saidas. The
Saidas were in a room, divided into four compartments,
within the house, and when they saw the Madras they be-
came alarmed. Simhadvija saw them approach and angrily
asked them why they did not go to their own country
when they were allowed to do so; and why they came
there into the room. "No passport has been received,"
they replied, "and why should we go away from you,
verily, we shall be revenged on you to-day." Parashu saw
that no one else was there, so he went forward under
the pretence of asking for travelling expenses, and in
his fury he first killed Simhabhaṭṭa. At the end of the
room, which was divided into four parts, Simha (lion)
fell like a jackal, besmeared with blood which issued
from his body. "What treachery is this? What
treachery is this?" cried the Saidas, and rose from
their seats in alarm. Then all the Madras combined
together and killed the Saidas with their swords. Saida
Hassana was beautiful and stout, he was leaving the room

272 KINGS OF KASHMÍRA.
with no other weapon than his fist, and he perished
at the door stunned with hundred wounds. When
Meya Hasana beheld him in that state, he immediately
ran away in fear, trying to climb over a wall, but his
two legs were cut off. Thus was Meya Hasana killed
by some of the Madras, and with Meya Hasana
perished also Gadayāmīna, Yāsīmamallala, and others,
with their sons and friends, thirty in number.
They raised the cry of 'hāla' 'hāla', but the Madras,
their hands wet with blood, were busy killing them,
and moved about like the servants of Death. As the
Saidas had slaughtered cows in their houses without
any compunction for the sin, even so the Madras now felt
no mercy in killing the Saidas. As the Saidas used
to mutilate deer and other animals, after the termination
of a chase, so they were similarly treated in that house by
the diminutive Madras. They who were accustomed to
lie on costly beds, now lay without any apparel, their
clothes being robbed by their enemies; and in their
helplessness they became the objects of the people's
gaze. Haibhatakhāna and certain other men drew
their daggers, hastily scaled the wall, took to their
horses and fled. The attendants of the Saidas did not
know who were being killed in the thick of the combat,
they forgot their pride in their alarm and fled, and
none of them drew his weapon in the yard of the house.
Called by the son of Malla Jāda, Meyā Mahammada
came from his house and immediately attacked the

KINGS OF KASHMÍRA. 273
king's house. The road keeper Norollāha came to him,
but he thought the man to be a rebel, and in his anger
he soon caused him to be killed on the king's highway.
When Meyā Mahammada saw the newly repaired palace
gates closed, and knew that the enemies were within,
he reluctantly caused them to be set on fire. The
gates thus fell a sacrifice to the fire, as if in grief
for the tumult, and for the death of their protector.
Volumes of smoke rose gracefully and reached the
white-washed building, and it seemed as if the goddess
of Royal Fortune sighed in grief, not knowing where the
wicked people were leading her. In the meantime, when
the armed rebels saw the fire, they issued out of the
house and came to the yard of the palace. The hero
Jonarājānaka came there in his anger, and a certain foot
soldier killed two or three in the yard with his sword.
Then all the Madras united themselves in a body, moun-
ted the king's horses, and reached the skirts of Mūlaka-
nāga, and there they held a cosultation. "We should re-
main here" they said "and fight the Saidas; there are only
a few of the enemies left, and they will not be able to
save themselves." When Jyalāla Ṭhakkura, well versed
ir. politics, heard this, he said to them :—"This is not the
place for fight, let us quickly go by this road and cross the
Vitastā, and then let us remain on the other side with
our followers. There we will devise plans so that the
Saidas may perish of themselves." They appproved of
his advice, and the brave people crossed the Vitastā by

274 KINGS OF KASH MÍRA.
the Juhilāmaṭha road. In the meantime Meyā Maham-
mada having obtained time, killed the doorkeepers,
the brothers Tāja and Pājaka in his anger. They were
pulled by the Chaṇḍālas from the yard of the palace
by a rope tied to the ankle joint, their limbs were bes-
meared with unholy wine, and they were devoured by
dogs. They were miserly from their birth, and had
collected wealth by obtaining bribes from villagers whom
they had oppressed. At the time of their death they
yielded up all their wealth. All that these avaricious
men had hoarded by oppressing villagers and robbing
others, all their fine silver and other metals came to the
king. People cannot recover from a miser the wealth
that once enters his house, like a sepent entering in a
hole, it can only be pulled out along with its life. One
hundred khārīs of rice with sugar cane were taken
away from the house of those who did not give even a
handful to beggars. Beggars had never received wheat
flour from them, enough to make a cake, but now when
their houses were robbed, the wheat flour which fell on
the road lay like snow.
In the meantime Ālikhāna came from his house
and arrived in an exalted state accompanied by soldiers,
and first of all he set fire to the houses in the neighbour-
hood of the Vālikā road in order to occupy it. At this
juncture Edarājānaka and others liberated the son of
Vahrāmakhāna from imprisonment, and he soon issued
through a by-lane. When the son of Vahrāmakhāna saw

the soldiers of the enemies before and the fire behind, he
was, like a young deer, unable either to advance or to stay.
Ālikhāna knew that the son of Vahrāmakhāna had been
released from prison by the enemies in order to do some
harm, and he therefore gave the prince an assurance
of safety, and then killed him, even as a lion kills a
deer. The Saidas blamed Ālikhāna and said that it
was by the advice of Pājabhaṭṭa that the queen had set
the prince free, in order to give him the kingdom. Others
said that the enemies had desired to relieve the prince
from bondage, but contrary to their intention, their
plan to do him good led to his ruin ; for who could out
strip the decrees of fate ? Instigated by Ālikhāna, the
wicked Mīra and others beat the prince until he became
unconscious, as the hunters do hares. When Pājabhaṭṭa
witnessed the calamity, the murder of the prince, he
became as one bewildered. He came in after the
prince, and was also killed, even as a Rākṣhasa is killed
by the people of his own party. The trees, as if in
sorrow at the sight of the murder of the prince, lamented
in the voice of the kokila, wondering why the prince, who
had never possessed anything in the kingdom, was killed.
The plants, moved by the wind, wept, as if in sorrow,
pleading against the murder of the prince who had just
been released after a long confinement. The trees,
moved by the wind, seemed to tremble at those
Turuṣhkas who had done the evil deed and committed
the heinous crime. The mother of the prince received

276 KINGS OF KASHMÍRA.
the dead body of her son who was aged twenty-four years,
and whom she had not seen for a long time ; she kept
the body for three days out of affection and then
performed the funeral rites. This widowed and chaste
mother of the prince, lady Sobāṇa, lived on barley meal,
and to the end of her life resided in the tomb of her
son. As if unable to bear the sight of the murder of
the prince and the massacre of the Saidas and of the
Dvijas, the sun departed to some other land, red in its
anger. The people saw the bodies of those great men
lie naked all around the palace, and none could give
them a piece of cloth to cover them. The frogs in the
tank croaked incessantly all night, as if they lamented
for the dead in their sorrow. Those handsome men
who had entered the palace, clad in fine garments,
causing darkness by the dust raised by their trotting
horses, were now sent out of it on two or three carts,
clad in torn clothes and bleeding. Thus in the year 60,
in the fourteenth day of the moon, in the month of
Vaishākha, ruin came upon the Saidas, and it was the
cause of future calamities. Surely Yama in the person
of Hasana appeared that year before the king's servants,
and from him these men received their death. Rather
let men be born in the house of a common man where
there are many afflictions, than in the house of a king.
Several common people sleep on one small piece of
coarse cloth, but two kings cannot find room in one
extensive kingdom.

KINGS OF KASHMÍRA. 277
Meyā Ālikhāna and others then heard that the rebels
who had raised the insurrection had crossed the river,
they became angry and followed them. Jyallāla Ṭhakkura
and others severed the bridge of boats, and with a view to
overcome their enemies, united themselves with the
Madras and the people of Kashmīra. The Saidas clad
in armour and supplied with the means of conveyance,
pitched their tents of cloth at Viṁshaprastha. They
had nothing but the capital in their possession, but hav-
ing made up their quarrel among themselves, they had
many horses, armours, and swords. Men who never
possessed a cowry before, now became possessed of gold
and silver, and moved .about finely dressed. They
showered riches on all sides so that even mechanics and
cart-men took up arms, and the inferior servants of the
king rode rare and fine horses from the king's stable.
The Saidas then joined Hassana, Rājānaka, and others,
and began to devise plans with a view to subdue the
people of Kashmīra. But having now got themselves
free from all obstacles they gave the management of
their work to their servants, Meyāmattanārācha and
others.
In the meantime the very intelligent Ṭhakkuras
and others who had crossed the river collected an
army at Jāladraga. When the people heard that the
Madras, mighty in their courage, were collecting an
army, they armed themselves and came to the town
from all parts of the kingdom. There was a commotion
24

278 KINGS OF KASHMÍRA.
in the city, and all the people in the city, in village, and
in town became excited and ran about with arms. The
people of Shamāla, Vaṁgila, and other places, and
those who were at Kramarājya, turned Sthāmārtha on
the banks of the Kṣhiptikā into a camp. Vaidūryya-
bhaṭṭa who was at Sthāma, arrayed himself for battle
together with Chakka, Vākka, and others of Darad, and
with the valiant warriors of that country. Pammarājānaka
and others had collected the people of Nīlāshva, and in
order to reach Sthāma near Dugdhāshrama, they
crossed over to the other side of the Sindhu. Heaps of
paddy were brought by boatmen from all places, and
with it the people of Kashmīra paid their expenses of
living abroad for want of money. They went by river
to two of their own towns but treated them as the
enemy's country: some houses they robbed and others
they burnt down. In these two towns, situated one on
each side of the river, five or seven men died
every day in camp by arrows discharged from bows. The
Khashas, the petty chiefs on the frontier, men who
had a few retainers, they who had no houses, and who
had nothing but their name, the Khānas, the strong, the
poor afflicted by their poverty, theives who had committed
theft, men released from imprisonment for life, the
enemies of the king, the wicked who behaved like dogs,
those whose possessions had been confiscated, those
who had ability, and such people were glad of this
commotion in the kingdom.

KINGS OF KASHMÍRA. 279
They who were on the left side of the river collected
all the boats, and those from the bridge of boats at
Maḍavarājya, and used them for their own benefit.
A fowler named Deva was the head of the boatmen ;
he brought about an engagement of boats on the river
and thereby caused the death to many good soldiers.
Upon this, the Saidas sent some new fowlers, who lived
on the shore of the Dulla lake, with boats, to fight with
those who were at Nandapura. But Meyā Vahāka the
superintendent of the town believed two or three of
those men to be thieves and impaled them ; and when
the fact was made known by beat of drum from Samudra
maṭha, the fear of the people of the town on account of
thieves abated.
When the bridge of boats was destroyed, the town
became like a fortification unapproachable by the enemies.
But the Saidas fearing an attack from the temple of
Skanda excavated a moat measuring five cubits in width
in the vicinity of the yard of the temple. Another
similar moat was excavated near the gate where
Rājānaka was besieged, in order to guard against attack
from the enemies. The servants of the Saidas plundered
the houses of their opponents and robbed them of
their riches, and caused a terror among the
subjects by killing cows. The houses of the enemies
were broken into and plundered, and with the wood
obtained from them, as with fuel from Rudravana, they
set fire to Diddā maṭha. The Saidas through their

280 KINGS OF KASHMÍRA.
ignorance needlessly demolished the beautiful houses
of their enemies for trivial ends, even as cows are
destroyed for feeding dogs ! Every day the retainers
of the Saidas rode on horses and proudly entered the
yard of the palace, well armed, and covered with
armour. Rājānaka burnt the houses of Mallāmīna,
of Chunda the Kāyastha, and of Hassana in his anger.
Owing to mutual fear the army of the Saidas and that
of the people of Kashmīra lost their firmness at that
time. and misjudged each other's motives. The fearless
soldiers hastily crossed the river from one side to another,
killed people, cut off their heads and fixed them on
poles. When the cavalry on both sides had perished,
Pirvajakhāna and other Saidas came riding on fleet
horses and plundered Padmapura. Jonarājānaka and
others heard of this event and crossed the river with
their excellent army, and, being angry with the .Saidas,
they raised a tumult all of a sudden at Uvāṇa and other
places. The Saidas became angry with Jonarājānaka
on account of the tumult, and set fire to the rows of
houses in the village in which he was born. When
Jonarājānaka heard of this, he similarly caused fire to be
set in the house of Tājibhaṭṭa in the VaḍavI country.
Supported only by his infantry, Jonarājānaka came to
Lahara, set fire to the houses and caused the people of
Dugdhāshrama, Sthāma, and other villages to flee.
At this time Jyallāla Ṭhakkura and others sent the
following letter to Shrī Jyahāmgīra the Mārgesha who

was in the fort of Lohara;—"Joined by the Madras we
have ventured to attempt the destruction of the chief
through fear of whose power you have left the country
with your relations; and we have laid our plans
accordingly. His sons Meyā Mahammada and others
have posted themselves on the right bank of the Vitastā
with a view to subdue us, and we on the left. We are
trying to secure supremacy and have accordingly spread
ourselves over the country of Kashmīra; and the Saidas
who have only the capital in their possession have been
surrounded. Leave aside, therefore, thoughts of delay,
and come speedily; for when you arrive, we shall be
victorious, and yours will be the glory. In this country
you alone are powerful and loyal to the king, so tarnish
not your renown by failing to come. After a battle
which was not hotly contested, and in which Ālishāha
was captured, Mahammada the Mārgesha the only son
of Malla, formed a plan for usurping the kingdom.
You should therefore come speedily now, and save the
life of the boy king, otherwise the Saidas will not leave
him alive in the kingdom." The Mārgesha took the letter
into his consideration without delay, and anxious for
his country, soon came by the road to Parṇotsa; and
when in two or three days he arrived at Kudmadīnapura,
the Saidas trembled in their camp, even like a lamp in
the wind. They then held a council, and being struck
with fear, they wished to establish peace. They accord-
ingly sent Shikhasahāva and others with the following