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

390 KINGS OF KASHMÍRA.
that the wicked king should have acted thus. This
heir-apparent had eighteen sons, and like a Rākṣhasa
the mad king killed them.
The king robbed even the neighbours of those who
had committed a fault, and he killed one hundred men
every day. He imposed heavy fines for slight offences, and
he robbed many villages for the fault of one. He gave
nothing to worthy men, but bestowed his gifts on the
unworthy. He ordered his servant Jaitā to kill the
prince his son, but that servant, out of affection, did not
kill him. The prince was afterwards murdered by
Delāvara Khāna. The people became alarmed and
they thus exclaimed :—"What will be thy condition
in the next world O ! sinful king ? Hadst thou no pity
even on thy own son ? Why dost thou kill thy servants
without any fault ?*
In the course of time the king was attacked with a
severe leprosy and was deprived of his beauty, even as
the moon is by eclipse. Itching was caused by worms
in his body, and pus and blood came out of it ; and
sights that are seen in hell appeared during his life time.
Worms drank of his pus and blood and ate of his flesh,
and he suffered pain during his life time greater than
that of hell. Who was not grieved to hear him cry out
“O father ! O friend ! O son ! my sufferings have

• The portion translated in this para : appears in prose instead of
  in verse in the text and within square brackets. Perhaps the editors
  of the text have here given the purport instead of the original lines.

KINGS OF KASHMÍRA. 391
come"? Thus oppressed in body by a severe leprosy that
was visible to all, the king was deprived of his life, and with
it, his lust for worldly prosperity. Hosaina Khāna, the
brother of the deceased king, dug a hole in the earth,
and performed the rites due to the dead. The earth
at that place was suddenly lighted up by the fire of hell,
and smoke rose from it, which astonished the people.
The smoke was as it were the breath of the king tortured
by Death ; it arose on all sides and was seen by all ;
and all men who had gone to that place heard the sound
of chastisement with which the servants of Yama tor-
mented the king. The people wondered and said to one
another that he was gathering the fruits according as
he had sown the seed. Gāja Shāha governed the king-
dom darkened by his sin, and died within two years,
reduced by leprosy. Alas ! how that king committed
sin day and night and was in the course of a short time
cut off from many years of his life.
When the king went to heaven, his brother Hosaina
Khāna accepted the kingdom, even as when the moon
goes down, the sun rises on the eastern hill. After hav-
ing taken possession of the kingdom, the king relieved
the subjects from misgovernment, even as the cloud in
summer quenches the fire of the forest. He attained
prosperity by always attending to the complaints of the
people, and by giving gift to every one who asked for it.
His fame spread afar. The king drank new wine, sport-
ed with women, and enjoyed pleasures which even

392 KINGS OF KASHMÍRA.
Indra did not enjoy in heaven. Prosperity, as if bound by
his merits, did not go elsewhere but remained in his
house ; but Fame finding Prosperity so bound went afar,
as if in fear. He had come to claim his ancestral pro-
perty, but when he arrived at his house, his desires were
fulfilled to such an extent that he did not claim the pro-
perty he had come for. People always bowed their heads
low at his lotus feet ; they were now devoid of sorrow
and they attained great prosperity. When such a king
ruled Kashmīra, the land became full with abundant
crops of fruits and flowers. The king dispelled the
fear from famine, from thief, and from foreign potentate,
and the people believed the kingdom of Kashmīra to be
equal to heaven. Wherever he sat in judgment, there
the occupation of thieves was gone. He did not feel
uneasy when he distributed his gifts, his fame therefore
spread itself abroad.
One named Khānojamāna was the minister of the
king ; and when once the king went out of the city, the
minister sucked the town dry within a short time.
But king Hosaina returning immediately destroyed the
troopers of the minister, even as the sun destroys darkness
in the morning. The subjects wondered at this act of
the king who protected them according to laws, and
himself enjoyed various kinds of pleasure every day.
He plucked out the eyes of Mahmada Khāna and others
who were the king's antagonists, and were inimically bent
towards him, and had come to subdue the country.

KINGS OF KASHMÍRA. 393
When all the people had met at Shārikāsthāna and
the king had arrived at the hill of that place, he held a
great festival on the day appointed to celebrate the season
of spring. The people besmeared themselves with saffron,
aloes, camphor, and sandal wood paste on that day, and
looked beautiful. The king fixed a mark so high that it
could not be easily seen, and then he gave elephant, horse,
and wealth to his servant who succeeded in shooting it.
Again on the day of Shrīpañchamī the king saw the
people collect on the hill of Jyeṣhṭharudra. Some held
bouquets tastefully made of beautiful flowers to their
noses ; some were intoxicated and became uneasy when
women, strangers to them, smiled ; some drank wine and
adorned their persons with flowers ; thus all the people
amused themselves on the Shrīpañchamí day and then
dispersed themselves. Many a time the king witnessed
the dances of beautiful women, and looked at their
youthful beauties, and heard their songs, and gave them
clothes of gold and of silver, and then embarked on a
new boat.
Gradually the king was attacked with epilepsy, which
was like the stain on the bright moon. Even as the moon
is attacked by Rāhu so was Hosaina Shāha attacked by
epilepsy, and the people became uneasy in fear of misrule
as of darkness. King Hosaina bestowed the kingdom
on his brother, and, as if out of curiosity, went to
heaven which he had attained by his gifts. He went
to heaven after reigning for seven years which had al-

394 KINGS OF KASHMÍRA.
ways been pleasant, as if to see what the heaven was
like. The goddess of wealth, though insulted by large
expenditures, went with him; and how could his fame
remain among men when urgently called away by the
goddess of riches.
All the people became happy when Ale Khāna receiv-
ed the kingdom, even as the lotuses are when the sun
appears over the eastern hill. They saw the country of
Kashmīra well governed by the king, and they were
happy ; they even slighted heaven which had once
been destroyed by the chief of the Daityas. Wicked
men disappeared when the king sat in judgment, even
as owls do when the sun rises on the eastern hill.
Thieves became alarmed and uneasy at that time, and
hid themselves like rats in holes at mid-day. Attended by
the great council the king judged the people, and the
enquiries which he made to ascertain the truth were
always effective.
The king showed kindness to the timid, and his
subjects amused themselves at their ease. But suddenly
the sky became red on all sides, like the fierce fire that
will appear at the end of the world ; it prognosticated
destruction by famine. The world showed symptoms
of a calamity and trembled, as if unable to bear the
weight of a famine. Heaps of dead bodies lay during
famine in rows in every street, like the war-drums of
Yama. There was no necessity then for gold or silver,
and the vessels for preparing wine became as rare as

KINGS OF KASHMÍRA. 395

the chintāmaṇi jewel. A certain housewife, who had
become gaunt, flung aside her affection for her husband,
drove away her son to a distance, and used to eat in
secret. Though the son remained hungry, the daughter
begged for food, and the husband was dying, the
woman ate alone. Once an elephant died at the gate
of the king’s palace, and many hungry people hurried
there in haste, to be beforehand, and cut out pieces
of meat from the carcase and took them away. A
manufacturer of iron utensils killed a barber’s boy for
food, cooked the human flesh and sold it. The people
were anxious to save their lives, and they went out to
other countries, leaving behind their houses, their wives
and sons. A storm came on at this time which up-
rooted trees, and the people who experienced it talked
about it, and were afraid that the destruction which
would happen at the end of the world had then come.
The storm raised dust that covered the sun, and mid-
day appeared like midnight. While the storm was yet
blowing, a fire arose from the Sadāshiva forest, and it
suddenly blew into a flame, as if it had come to meet
its friend the storm. The fire followed the direction of
the wind, crossed the Vitastā, and burnt the whole town
together with Samudramaṭha. The burning town was
reflected on the Vitastā, and it looked as if it had plun-
ged itself into the water in order to quench its flame.
Though the stars in the sky were hidden by the smoke,
the numerous sparks of fire looked like stars, and ap-

396 KINGS OF KASHMÍRA.
peared double in number. It seemed as if the stars
which were concealed by the smoke, saw the flaming
fire and fled away in fear.
The king went to heaven after having enjoyed plea-
sures for nine years, as if to convey there the tidings
of the troubles which arose from famine. His son then
accepted the kingdom, whereupon Abdāla Khāna, the
brother of the new king's father, became angry and sent
a messenger to his nephew with the message saying that
it was the practice of the family that when a brother
died a brother took his post, why then should he aspire
to the kingdom. After Abdāla Khāna had sent the
messenger, he fought a battle with Yosobha Shāha at
Sekandarapura, in which he destroyed the army of his
enemy, and then went to heaven, as if out of curiosity
to see his brother. King Yosobha then took possession
of the kingdom, and gave such rich gifts to the people
as to make them forget Karṇa and Māndhāt of ancient
time.
Then Momāra Khāna came from a distant country
to fight, as if invited by a combination of king's misfor-
tunes. Mahmada Khāna, a servant of king Yosobha,
fought with him near Diddāmaṭha. The flames from
the fire arms flashed amidst the great mass of dark dust
and looked like lightnings playing among the clouds.
Mahmada Khāna fell, and his men became bereft
of glory, like lotuses when the sun sets in the evening.
The moving horsemen, reflected on the water of the

Vitastā, seemed as if they were fleeing into the nether
world, alarmed at the defeat of Mahmada. The king re-
treated by the difficult and inaccessible road leading to
the country of the Khasha people, after having enjoyed
the kingdom for two months and a half.
King Yosobha fled in haste when Momāra Khāna
obtained the kingdom, so flies the moon when the sun
rises in the morning. He went to obtain a shelter at the
feet of king Jyallāladīna [Akbar] who was the ruler of the
whole world. Mutual enmity gradually arose among the
men of Momāra Khāna, even as the forest fire arises by
mutual friction. Momāra Khāna was imprisoned by
his opponents, after he had enjoyed the kingdom for
one and a fourth of a month ; and he lived in a
temple.
Chakka Haidara and others defeated Momāra
Khāna and set up Lahvara Chakka to the throne.
The villagers, during the reign of this king, suffered from
the depredations caused by lions on all sides. Men in
every village who went out of their house at night were
killed by lions which were like devouring goblins.
Now king Yosobha was happy to see the feet of king
Jyallāladīna, and returned to Kashmīra after a year.
He took shelter in the village of Svayyapura, even as the
sun takes his rest on the eastern hill. This village was
difficult of access owing to the water of the Vitastā.
King Lahvara then issued out of the city, accom-
panied by many men, even as a lion issues out of the
34

398 KINGS OF KASHMÍRA.
cavern of a mountain. Haidara Chakka knew that the
village of Svayyapura was difficult of access owing to the
water of the Vitastā, he therefore marched without delay
by another road. King Yosobha learnt of these attempts
of his enemy, he crossed over the water of the Vitastā,
and fought with Lahvara. Abdāla Mera, the minister
of Lahvara, fought a great battle which struck terror
to all living creatures, but he perished in that battle.
King Lahvara fled, and king Yosobha was joined by his
own troops and thus his army increased, even as the
ocean is increased by the waters of the rivers. Lahvara
took refuge at the feet of Yosobha Khāna, and the latter
soon put out the eyes of Lahvara and of his brother.
Haidara Chakka learnt of this act of king Yosobha, and,
with a view to fight again, he took shelter of a forest
tract. A battle took place between king Yosobha and
Chakka Haidara in a forest, where a stream of blood
quenched the forest fire.
Haidara Chakka went to Jyallāladīna in penury, even
as the moon, devoid of rays, approaches the sun. After
his departure, king Yosobha ruled the country, even as
the sun rules the lotuses when darkness departs.
When the king began to rule the country, Indra sent
rain in due measure, the breezes that gave pleasure to
all blew, and the sun-god shone in person. His fame
spread over the world, but his prosperity stayed in his
house bound by his merits, and did not stray any where
else. The king had many good qualities, but his only

KINGS OF KASHMÍRA. 399
fault was that he sheltered prosperity, which was fickle,
in his house, and sent out fame which was steady. The
moon is well known to be a foe of the meritorious, and
how could he equal the king who was a friend to worthy
men? Yosobha ruled Kashmīra, but he felt very angry
towards Habhebha and others, and he plucked out their
eyes.
The king of Kashmīra sent his son Yākobha to king
Jyallāladīna in order to serve him. Yākobha accordingly
made his preparations. But when king Jyallāladīna saw
the presents given to him by Yākobha, he felt a desire
to subdue Kashmīra. And when he felt that desire
he gave the necessary orders to Bhagavaddāsa* and
other kings. Yākobha came to know of this, and he
left the service of the king, and returned unperceived
to his own country of Kashmīra from the way. When
he came to his father he felt himself free from
anxiety, and thus said to him :—"O adorable ! the
king has sent Bhagavaddāsa against us. If a great
man has no strength in him, his greatness becomes use-
less ; the lion kills an elephant huge as a hill." They
then settled their plan to defeat the enemy, and ordered
all the people of the mountains to turn out under
fear of penalty. The king then came forth and the
soldiers were arrayed, and the banners which dwarfed
the trees looked beautiful. King Yosobha took, shelter

• Bhagwan Das was the father of the celebrated Mansing.

400 KINGS OF KASHMÍRA.
in the shrine of Varāha, and there he remained ; his
ministers advanced to the front with a view to fight.
The king then thus addressed the ministers :—"You
should not fight, we will take refuge at the lotus feet of
Jyallāladīna that we may serve him. How can the
weaker of the two have the strength to overcome the
mightier ? The storm has not the strength to uproot a
mountain." When all the ministers heard this they said
to the king :—"Why do you think thus ? One never
accomplishes a religious act, he wishes to perform, if he
does not obey the good advice of his religious preceptor ;
a patient who disregards the advice of the physician never
recovers ; an elephant never acquires skill if it does
not follow its driver ; and a king who neglects the words
of his ministers never attains prosperity." When the
king had heard this, he said to those ministers :—"You
have not seen the army of king Jyallāladīna ; Indra
reigns in the east only, Yama in the south, the god of
water in the west, and the god of gold in the north. But
why do they feel proud,—they who rule in one direction
only ? King Jyallāladīna is the lord of all around. Victory
be to him ! No one was so liberal as Akavara, and no
one shall be ; he bestows gifts on the learned men even
if they be his enemies. Karṇa attained fame by the
gift of gold, Bali by that of land ; but this king, by
gift of all things. Though Kuvera is rich, he is miserly
in many ways ; though the moon is pure, yet it bears
a stain from day to day ; though fire is powerful, it is

KINGS OF KASHMÍRA. 401
always darkened by its uprising smoke ; but all of these
have been surpassed by this king in gift, fame, and
power.” King Yosobha was bent on serving Jyallāla-
dīna, and the ministers thus made him a fitting reply :—
“The life of that man is useless, whose desire it is to
serve the feet of his enemy, but he who fights with
his foe deserves praise. Stay at a distance and we will
accomplish your work ; we will take shelter of a forest
tract and continue to fight day after day. The powerful
sun with its thousand rays cannot destroy the darkness
of a cavern, so the emperor, bent on destruction, will
not be able to destroy those who would take shelter in
a forest.” When the king had heard these words spoken
by the ministers, he, as if to extinguish their fire, thus
addressed them in a nectar-like speech :—“Cast aside your
fear, obey my words, I will take refuge at the lotus like
feet of Jyallāladīna. He is an ornament among kings,
and Cupid is of no use so long his person exists. I
bow to him out of my own will, and feel proud of it.
How can I act inimically towards the emperor ? I will
serve him, and there shall be happiness in my country.
None ever existed like this king, nor now exists, nor will
exist, and in saying this I feel a pride every day and at all
times. My ears have become restless at listening to
the merits of this emperor, and even Karṇa would run
away if he heard of his liberality. Men whose foreheads
have been marked for poverty fall at his feet to wipe
away the writings of fate. It is rarely that the dust of

402 KINGS OF KASHMÍRA.
his feet can be had even by great men ; and that dust befits
the heads of kings even as an ornament, and as a charm
to secure prosperity. The emperor worships the sun,
the real and the visible god ; and his difficulties fly
away from him owing to his devotion to this luminary.
The intelligent emperor Jyallāladīna thought to himself
that the different Vedas varied in their views, that the realm
of the chief of the gods was once assailed by the Asura
chief, that the pride of the Gandharvvas was also
humbled. Indra and the other gods were much subject to
fear, and Brahmā, Vishṇu, and Shiva turned towards the
sun with clasped hands ; he therefore bows to the sun,
the visible god. How can my troops cope with those
of king Akavara when they arrive ? How useless is it to
try to repel the waves of the sea when they break over the
land, by means of winnowing fan ? What harm befalls
the sun, the visible god, should an owl vilify him ?"
The king resolved to do what he had said, and went
over to Bhagavaddāsa in order to take refuge at the feet
of king Jyallāladīna.
Thus having enjoyed prosperity for eight years, king
Yosobha went to serve king Jyallāladīna.
When king Yosobha went over to the army of
Bhagavaddāsa, his son Yākobha took possession of the
extensive kingdom. He pleased all men by spending
for military purposes all the treasure which had been
acquired by his ancestors and hoarded in the treasury.
And when Bhagavaddāsa had departed from the coun-

try with king Yosobha, king Yākobha looked as beautiful
as the sun emerging from the clouds.
There are four different doctrines in the mlechchha
shāstra; and there arose a quartel among the people
owing to the difference that existed in these doctrines.
Shamsha Chakka became jealous of the king and con-
structed a fortification at Sadāshivapura with the inten-
tion to fight. King Yākobha then fought a great and
tumultuous battle with him near Diddāmatha in which
Shamsha Chakka took with him Alam̆māshira and
Malleka Ālaka. It was by the advice of Malleka Ālaka
that Shamsha Chakka then went to the village of
Svayyapura, situated in the midst of water, and occupied
it. As the rising sun speedily destroys the darkness of
night by its rays, even so Yākobha sent the soldiers of
his enemy to Yama by arrows discharged with his own
hand. Alam̆māshira Khāna fled after he had fought a
while, and the king besieged Shamsha Chakka within
the town. Yākobha obtained the victory, but from that
time he always apprehended danger from the king of
Madhyadesha.
The desire of king Jyalāladīna, sovereign of Madhya-
desha, to conquer Kashmīra prevailed again; and with
this view he sent there Kāsema Khāna who was served
by Chakka Haidara. Anxious to conquer Kashmīra,
the king ordered twenty-two leaders of army to march;
and these leaders of great glory promptly issued by his
orders from the city of Lāhora. Wells were dried up, tanks

404 KINGS OF KASHMÍRA.
were drained to the mud, and hills were levelled by the
march of this army. Lines of tents were adorned with
lofty banners, and it seemed as if the tents stretched out
their necks to see the hills of Kashmīra. Such a mass
of dust was raised by the marching army as to strike
terror to the sun in the sky, even as from Rāhu. Their in-
fantry, their cavalry, and their elephants could not be
numbered, even as the dust in the road.
The soldiers, covered with dust in their long marches,
reached the Chandrabhāgā river in a few days, even as
the Chakorī reaches the moon. There the men who had
soiled themselves with the mud of tanks, washed their
clothes, drank the pure water, and enjoyed themselves
as they liked. The horses shied on the banks of the
Chandrabhāgā, being afraid to bathe, at which men who
were near them became frightened and agitated, while
those who were at a distance jested at them. An
elephant was loosened for bath, and though placed be-
hind a female elephant became struck with terror and
alarmed the men and threw them into confusion. In
a few days the army crossed the Chandrabhāgā in its
march towards Kashmīra, and reached the neighbourhood
of the mountains. The infantry felt greatly exhausted
in ascending and descending the hills, which they
did on their knees, ankles, and feet. The way over
mountains is like the way to Yama ; there are waterfalls
in some places, and in others water is scarce; in some
places exhaustion is caused by puddle, and in others

KINGS OF KASHMÍRA. 405
there is fear of being struck by stones; some places
are always cold, and some are always hot being
exposed to the rays of the sun. Bullocks, elephants,
and horses ate in these mountain tracts the new and
tender shoots of grass which was grown by copious rain.
These men from Madhyadesha beheld the arrangement
of the mountains, made enquiries about the trees they
met in villages, and they were greatly filled with wonder.
When the troops had ascended the top of a hill, they
looked like Yama at the end of a kalpa. They smoothed
passages over impassable tracts by means of boulders of
stone, they alarmed the elephants which were in groves,
they cleared the groves, and made torrents of water flow
over table-lands. The inhabitants of these mountains
were struck with fear at the prowess of the emperor, and
at the sight of his army; and they came to Kāsema
Khāna bringing him presents of goats and citrons. As
men catch birds by giving them bits of meat, as fish is
caught in the water by means of hooks, as skilful men
induce animals to come near by throwing corn at them,
even so did Kāsema Khāna overcome the inhabitants of
the country by distributing wealth among them. His
army was in want of a person to show the road to
Kashmīra, and Haidara Chakka offered to do this act of
enmity towards Yākobha.
At this time Bahrāma Nāyaka was in charge of
efending the road to Kashmīra. He felt uneasy on
account of fear for Yākobha ; he stationed his men in

406 KINGS OF KASHMÍRA.

their places and went alone to the army of Kāsema
Khāna. Kāsema Khāna was well versed in work of
every kind; he gave dresses, ornaments, and wealth to
the Nāyaka, and thereby he greatly honored him. Other
people who were at Pañchānila hill had also disregarded
Yākobha and had given the kingdom to Hosaina Khāna,
and when Hosaina Khāna heard that Kāsema Khāna, a
foreigner, had come within his territory, he became angry.
Now Yākobha reviled Hosaina Khāna, and marched
towards the Pañchānila hill. But the soldiers whom
he had sent, turned away from the work of their master,
and made peace with Hosaina Khāna on such terms as
they liked. When king Yākobha heard that his army
had joined Hosaina, he blamed his fickle minded men,
such as steal wealth in times of prosperity and act inimi-
cally in times of danger; they are difficult tc be kept
under control, even as the thieves are.
Yākobha released Mera Mahmada and Shamsha
Chakka from prison, and went to Kāshṭhavāṭa. Spoiled
of their glory, these two servants did not pay their
respects to Yākobha nor serve him; monkeys play with
the chintāmaṇi jewel as with a ball! The soldiers dis-
banded themselves when Yākobha went away, even as
the pearls scatter themselves when the string of the neck-
lace is torn into two. Some went to Kāshṭhavāṭa, some
lived in the city, some went to foreign countries, some
came to an agreement with the Muggulas. Shamsha
Chakka snatched the kingdom from Hosaina Khāna,

KINGS OF KASHMÍRA. 407

but in fear of Kāsema Khāna he retired to the top of a
mountain. He heard of the approach of Kāsema Khāna,
made up his resolution, and took to the mountains
which were difficult to be approached by men. He was
at that time attended by a handful of men, while the
other was attended by many. Kāsema Khāna placed
Haidara Chakka in front of him, even as Rāma had
placed Sugrīva, and fought a great battle. When the
Kashmīrian troops saw Chakka Haidara, they all fled
away, even as the darkness of night flies at the rising of
the sun in the morning. As a great mass of dust is
driven away by the slightest wind, even so the Kashmī-
rian troops were driven away by those of the Muggulas.
The former fled, and the latter became victorious ; and
the women who had husbands and children raised loud
lamentations when they heard of this news. They had
lived like lotus plants, their hands had trembled like
lotuses, and so also their eyes under locks of hair, even
like blue water-lilies under the black bees. Then when
the calamity came in like darkness, the eyes bright-
ened, like the blue water-lilies, but the lotus like faces
shrank. Tear drops fell on the breasts of these women,
as if to quench the fire that was burning within
their heart. The soldiers entered the city on Sunday,
the second lunar day of the bright fortnight of Kārttika,
in the Shaka year 1509. The city was full of grapes
and walnuts, and was adorned with flowers and saffrons,
and the Yavanas who entered it fully confessed that it

408 KINGS OF KASHMÍRA.
was like heaven. All the Muggulas, who received pre-
sents of grapes from the cultivators and tasted them,
acknowledged that they were superior to the nectar from
the lips of their wives. The Muggulas adorned their
heads with flowers and saffron, and extolled their valour
over their wine.
Even the people of Kashmīra entered the service of
Haidara Chakka when they saw Kāsema under his
guidance. But when Kāsema found that Haidara Chakka
was attended by many men, he became alarmed, and
threw the Chakka into prison; whereupon the people
of Kashmīra who had followed him retired to a distant
forest. They then all united themselves together, re-
proached themselves, held a council, and resolved to
fight. Their army was full of men, but did not look
graceful without a king, even like a woman without a
husband, or like a night without the moon. Thus
thought they who had been defeated by the Yavanas,
and they promptly caused Yākobha to be brought.
Kāsema Khāna heard that Yākobha had arrived in per-
son, and he sent Momāra Khāna to vanquish him. Now
when king Yākobha heard that Momāra Khāna was
approaching, he put on his armour in order to fight a
great battle; but his ministers asked him who this
Momāra Khāna was, a servant of his servant, that he
should fight with him. Whereupon the king left Momāra
Khāna, who was stationed at Vijayeshvara, alone, and
marched towards the city by another road. At this

time the sun, which is full of the knowledge of the three
Vedas, set, as if in pity for the destruction of men
which was about to take place in the impending battle.
As the day declined, twilight lingered for a short time,
and then, as if afraid to be alone, went away to obtain
the company of the day. When the moon saw Yākobha,
terrible in appearance and with two swords in his
two hands, and remembered that both he and Yākobha
were kings, he went, as if in fear, to the place of setting.
At this time Yākobha, whose army was tired after
having marched from a great distance, attacked the city
without delay near Sadāshivapura. It was at night, at
the time when husbands were kissing and embracing
their wives, and when Cupid was cruelly discharging
his arrows, that the cry, like the roar of a lion, rose at
the place of battle. Yākobha killed many Yavanas in
the streets and within houses, and followed by a large
army, he set fire to the gate of the palace. Kāsema
Khāna lay hid in his own house, like a black-bee enclosed
within the petals of a lotus, wishing for the arrival of the
morning. Phatiha Khāna, the Muggula, had collected
an army, he was well clad in armour, and was at
Sekandharapura. The whole city was burnt, to the terror
of the Yavanas, and the people of Kashmīra fought
by the light of the flame. When Kāsema Khāna saw
the troops of Kashmīra, he, in his anger, killed Haidara
Chakka who was in prison. Yākobha abstained from his
night attack in the morning, and his soldiers departed
35