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

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

22 KINGS OF KASHMÍRA.
valour, he killed Timi, simply for taking some milk,
as one kills a timi (whale)." This message alianated
Tukka and other Shukkalaṅkitas from the king, and they
conjointly attacked him at Vimshaprastha. Vyāla struck
them with his sword, and expelled out of them their
pride begotten of wealth. The king fainted, and his
enemies believed that he had been killed, and that they
had obtained the victory. Their wrath was assuaged,
and ambitious of seizing the kingdom, they entered
the capital. The king, afraid of receiving another blow,
had for a short time remained like one dead ; but when he
saw that the enemies had proceeded to some distance,
he got up. By the time that these men of little sense
had reached the capital, they saw the king who had
recovered from his swoon, and was approaching them.
Then these impudent and poor witted men became
afflicted with sorrow, and asked one another whether
the king had not been killed by one of them, and they
quarreled among themselves. They robbed the palace
and became angry with one another, and they accom-
plished their own destruction, — a work which the king
should have done. The haughty king then impaled
the survivors, thus he lifted them high, but down they
went. The angry king ripped open by the sword the
wombs of his enemies' wives in the fort, who were with
child, as one tears open beans by the finger nail. The
violence of the king's mind inflamed by the treason
of his enemies was thus pacified by the destruction

KINGS OF KASHMÍRA. 23

of their descendants ; but the wound caused by their
sword on his head was not healed. As one, who has
dreamt an evil dream, is relieved of his fear on awaking,
so was the world was relieved of fear and obtained peace
after witnessing for a while the deeds of Ṭukka.
The king was pleased with Shahamera who was not
implicated in the treason; and he placed in his hands
his son Haidara together with the child's mother Koṭā,
for the purpose of bringing up the prince. Nourished
by queen Koṭā and brought up under the care of Sha-
hamera, the child grew in beauty, even as a tree brings
forth new leaves when nourished by rains and protected
by shade.
The king caused a town to be built after his own
name, and it was surrounded by a moat, as if by the
disgrace of his late mishap. As the sun shines for a time
on the world, on a cloudy day in the month of Pauṣha,
so did the king shine again for a few months. In the
dewy season, the wound on the king's head became worse,
in consequence of nervous disorder brought on by the
inclemency of the cold. The king had relieved many
people of their heads, but alas ! his head became worse.
On the eleventh lunar day of the month of Pauṣha, in
the year 99, the physician Death relieved the king of
his death pangs. King Riñchana went to heaven after
having ruled the country for three years, one month,
and nineteen days.
His son Haidara being young was not coronated

24 KINGS OF KASHMÍRA.
by Shahamera, and as Shahamera had not the necessary
strength, he did not himself rule the kingdom. The
Lavanyas, though they had risen against Riñchana, did
not oppose the wise Sahamera, as he was the chief of
his tribe ; and Shahamera bestowed on Udayanadeva the
country of Kashmíra, together with queen ShríKoṭā who
was like the goddess of victory inearnate. The exalted
but fickle goddess of Royal Fortune, who is sought by
men of worth, left Riñchana and went to the present
king, as if she descended from a high station to a low
one. The king then gratified Jyamshāra and Allesha,
two sons of Shahmera, by bestowing on them the lord-
ship of Kramarājya and other places. At this time
queen Koṭā was all powerful ; she was, as it were, the
mind, and the king, the body, who carried out her or-
ders. The Lavanyas, who had like stars been hidden
by the rays of the sun like Riñchana, now shone out
during the reign of the present king, as at nightfall.
Why should it cause any regret that the Lavanyas at-
tacked the possessions of the feeble king whose very
house was in the power of Koṭā ? The king did not
molest the country of the Lavanyas or the abode of the
Chaṇḍālas, but like one versed in the Vedas, he spent
his time in bathing, in penance, and in prayer. How shall
I describe his faith in God who dressed himself like a
hermit, and who tied bells in the neck of his horses,
through fear lest worms should be crushed to death. To
god Viṣhṇu he gave all the golden ornaments in his trea-

KINGS OF KASHMÍRA. 25
sury, making them into a crown and necklace for the
deity.
At this time the proud Achala, whom the lord of
Mugdhapura had supplied with soldiers, forcibly enter-
ed Kashmīra, like another Ḍalcha. Achala attacked
the country and filled all sides with his partisans, but
the king did not deal with him as Indra dealt with the
mountain (achala) which harassed the world with its wings.
When the army of Achala reached Bhīmānaka, the king
was humbled and speedily fled to the country of the
Bhoṭṭas. Then ShrīKoṭā sent a letter to Achala through
the ministers stating that, as the country was without a
king, he might govern the kingdom as if he were the
head of the dynasty, and asking him to send away
the soldiers who were not his own, and not to harass
the country needlessly. Achala was deceived, and he
sent away the army of his ally. The foolish Achala who
had sent away his army was then detained by the ministers
on pretence of celebration of festivities in the way. In
the meantime queen ShrīKoṭā set up one Riñchana,
a Bhoṭṭa, as king, with a view to protect her subjects
in the capital. All the friends of Achala sorrowed for
a long time over his want of sense, as a widow sorrows
over the death of her child born after her husband's
death. The fear of king Udayanadeva now abated ;
he spent a day in the worship of Tuṣhāraliṅga and
returned to his own country from the country of the
Bhoṭṭas. The king destroyed Riñchana in the capital ;
3

26 KINGS OF KASHMÍRA.
and Koṭā respectfully received him with her head bent
down, even as the eastern hill receives the gloom-
dispelling full moon on its head.
Shahamera had brought up the son of Riñchana,
and owing to his affection for the boy he was an eye-
sore to the king. But the queen was equally disposed
towards both her sons, and the king, through fear of
the queen, did not harm Shahmera though he was an
object of animosity to him. During the dreadful time
of the troubles caused by Achala, the people, in fear,
had taken shelter of Shahmera, and Shahmera did not
deem the king even as grass. He frightened the king
day and night by holding up Heidara before him, even
as one frightens a bird by holding up his hawk.
Strange that this believer in Alla became the saviour
of the people. As a dried up river allows men to cross
it, and gives them shelter on its banks ; even so this
believer in Alla, calm and active, protected the terrified
subjects. Shahmera had two grandsons of great merit,
named Shirḥshāṭaka and Hiṁda, and they beautified
all sides like the sun and the moon. Proud on account
of his connection with the lord of Dvāra, and prepared
even to disobey the orders of the king, Shahmera was
like the gate of danger to those who served the king.
He had bestowed the daughter of Alleshvara on Lusta
the lord of Dvāra, and had conquered ShrīSaṅkarapura,
and thus magnified the fear of the king. His son
Jymsara was a man of business, and Bashailākashūra

married Jymsara's daughter and obtained the lordship
of Bhāngila. Shahmera, who was as a lion among men,
and who had achieved many victories and won the god-
dess of Fortune, kept the turbulent province of Shamālā
under control, even as Nṛisiṃha, who could assume
many forms, the lord of Lakshmī, controlled the Daityas.
Deep as the sea wherein abides the goddess of Victory,
and terrific in his power, Shahmera taxed the people
of Karāla. His fame smiled on him, and he thought of
the conflagration of Vijayeshapura of king Kalasa. In
order to secure his possessions, Shahmera fortified the
Chakradhara hill, and showed to the people that his
works were imperishable. Shahmera marked out the
lord of Kampana, and gave him a large fortune, and
obtained a spotless fame, even as one obtains a marriage
present. Then Shahmera accepted the daughter of
the lord of Koṭa whom he welcomed. The lord of
Koṭa was as the first actor on the stage of kings. The
irreligious Lavanyas were brought under his subjection,
some by conciliation and others through disunion
caused among themselves, some by gifts and others
through fear. The Lavanya people bore his daughters
like garlands, but they knew not that his daughters
were like life destroying serpents of deadly poison.
The Lavanyas were brought under the control of Rāja-
vīji, and they were all brought under the power of
the king, as elephants submit to the power of the lion.
As a tree in a marsh is overcome by lotus-covered

28 KINGS OF KASHMÍRA.

water, so was the king overcome by Shahamera. And
as if overpowered by loss of authority everywhere out
side his palace, the king relinquished his life along
with his fame. On the Shivarātri night, on the thirteenth
lunar day, in the year 14, that forbearing king left the
world polluted with the touch of Shahmera.
Then ShrīKoṭā, out of fear of Shahmera, kept the
death of the king a secret for four days, suppressing her
own feelings. She discarded her eldest son lest Shahamera
should rule the kingdom through him, and she discar-
ded the other son also because he was only a boy.
Grieved for her sons, bewildered by the infirmity of
old age, and annoyed at being kept shut up, the queen
ShrīKoṭā, supported by the Lavanyas, comforted
[ruled] the country as if it was her co-widow. All the
ministers,—Shahamera and others,—remembered the
benefits they had previously received, and bowed to her
as to the cresent of the moon. As the summer rain
allays dust and heat, and nourishes plants, even so she
brought back prosperity to the subjects.
The queen feared that Shahmera would destroy her
prosperity, and with a view to check his rise she bes-
towed honors on Bhaṭṭa Bhikshaṇa. It was through
his intelligence that the queen managed to perform her
duties, as one crosses by a boat the dreadful ocean
which is difficult to traverse. Shahmera could not
in his heart tolerate the ascendency of Bhikshaṇa who
was helped by Koṭā, for the proud can scarcely bear

KINGS OF KASHMÍRA. 29
equality even of his shadow. Fire manifests itself by
heat and smoke, but no sign of anger manifested itself
in that wise man. The wise Shahamera pretended
illness and caused it to be known that his end was near.
Queen Koṭā then sent BhaṭṭaBhikshaṇa with Avatāra
and others to see him. They found people at the door
discussing whether perspiration was good for one who
suffered from beliousness ; and these people prevented
the Bhaṭṭa's party from entering. Bhikshaṇa and
Avatāra, however, went in to Shahmera, but their pro-
tecting deities did not enter with them, as if on account
of the difficulty in getting admission. Shahmera at
first complained to them in detail of his illness, and
when the proper time arrived, he buried their own
weapon in their bodies, and thus allayed the illness
of his mind. Blood issued from their heads, and
water came out of their eyes; their lives left their
bodies, and the rancor which Shahmera had felt, left
his mind. Shahmera was bathed in their blood as
one bathes after recovery from illness ; their two heads
were like the two halves of a vessel, and their wounds
were like the marks of the lamp. Queen Koṭā was
determined to besiege Shahmera, and she was capable
of doing so ; but her evil minded ministers deterred
her from doing it, and reminded her that Shahmera and
Bhikshṇa had brought up her boys, and that it was Fate
that had killed the one by making the other an instru-
ment. That inorder to assuage the grief which had

30 KINGS OF KASHMÍRA.
arisen from the death of a Brāhmaṇa, the senseless Shah-
mera would sacrifice the lives of others in the blazing fire
of his anger.
As the canal nourishes cultivated fields with water,
so did the queen nourish the people by bestowing
much wealth on them. She was to the kingdom what
the moon is to the blue lotus ; and to the enemy she was
what that luminary is to the white lotus. On one
occasion she marched against the lord of Kampana,
with the intention to fight, because he had disobeyed
her orders. But the lord of Kampana captured her
in a mountain defile and put her in prison, even as
one catches a bird in its nest and puts it in a cage.
Her best minister named Kumārabhaṭṭa pretended to
quarrel with her other ministers with a view to release
her. He took with him a young student who carried
in his hand a water vessel, and who resembled the
queen in his appearance except that he was a man.
The wise Kumārabhaṭṭa went over to the lord of
Kampana, praised his intelligence, and admired his
magnanimity and beautiful appearance. “O lord ! ” he
said “ by obeying the orders of a female we live with
our heads humbled, but you have this day made our
manhood triumph. With your permission I, your ser-
vant, will go to the prison, and by reproving and con-
soling her by turns, I will take out her money
and give it to my lord. She has accumulated money,
being a woman, and being unable to part with it

KINGS OF KASHMÍRA. 31
of her own inclination.” The lord of Kampana was
thus deceived and suffered Kumārabhaṭṭa to go to the
prison. The evening, which paints the world so skil-
fully, now approached, as if to see queen Koṭā come
out of her prison. Accompanied by the boy who
carried water for his evening prayer, Kumārabhaṭṭa
entered the prison, and the grief of the queen left it.
He left the boy dressed in the queen’s garments, and
made Koṭā to follow him wearing the dress of the boy,
and thus issued from the prison.
Shahmera, who had thus risen by art, was not devoid
of circumspection ; the wise, when they are in enmity
with the powerful, never remain indifferent. Koṭā
was neither favourable to, nor angry with the powerful
Shahmera. Enmity attended with want of circums-
pection is the first germ of destruction. Once on a
time when the queen had gone to Jayāpīḍapura on
some business, the powerful Shahamera possessed him-
self of the capital. And when the Lavanya people
were subdued by the strong Shahamera, the qneen
closed the gate of Koṭṭa, in the hope of thwarting her
enemy. The strong and the wise Shahamera, a lion
among men, closed the front of the cavern-like fort,
and Koṭā like a she-jackal was struck with fear. The
fascinating Shahamera sent word to the queen through
his messengers, stating that she might sit with him on
the throne, and on his breast, with the goddess of
Royalty, and that she might live in his heart with the

32 KINGS OF KASHMÍRA.
virtue of forbearance. The queen was won by his
assiduity, and he took possession of the Koṭṭa country
and of queen Koṭā. He spent one night with her
in the same bed, and when he rose in the morning, he
caused her to be captured by the Tikṣhṇas. Then on
the tenth bright lunar day, in the month of Shrāvaṇa,
in the year 15, the queen dropped from her kingdom
like a star from the sky, Shahmera who was as the
kalpa tree to his kinsmen and relatives, and wise in
his actions, and chief among the warriors, imprisoned
the two sons of the queen. The results of our acts
manifest themselves in every direction, and generate
wisdom or ignorance. The influence of karma is sur-
ging with the influences of time and of local circums-
tances and leads to results. I bow to the god of
karma, be it Soul or Shiva or Hari or Brahmā or
Buddha or Jina.
Shahamera then overawed the Lavanya people,
spread his fame on all sides. He took the country
into his hand, placed the goddess of Fortune on his
breast, and put Koṭā in prison. The king then assuaged
the troubles of Kashmīra and changed its condition,
and called himself ShrīShaṁsadena. The scar of the
bow string on his mighty arm was like the smoke,
issuing from the flame of his power, which could have
burnt all sides like a forest. The king removed the
suspicions of his ministers, but the ministers could not
remove his circumspection ; as the diamond pierces

KINGS OF KAṢHMÍRA. 33

jewels, but the jewels pierce not the diamond. The
king who had won fame worthy of praise, caused the
Rajputs who were at Kāṣhṭhavāṭa to flee through fear.
His fame increased, and he wisely placed on his two
sons, who were not inferior to him, the burden of the
kingdom. He reigned for five years, and three days,
and died on the full moon day of Aṣhādha, in the
year 18.
Then Jaṃsara protected the country at Satisara, un-
diminished in prosperity and obeyed by the principal
feudatory princes. Like the two pillars that support
a gate, the strength and the intellect of the king's
younger brother supported the kingdom, and they be-
came objects of apprehension. He was not inferior to
the king in making gifts or in receiving presents, in
awarding punishments or favours on the people, in un-
dertaking pleasure trips or in the luxuries of the table.
The king ceased to trust him as he had trusted before,
and the mind of the young prince was inflamed by the
people around him. When the Rajputs heard that
the king's mind was alienated from his brother, they
instantly communicated the fact to the young prince.
And when hostility was inevitable, the rash young
prince left the protection of the Rajputs and went
excited to their chief town Avantinagara. The king
accompanied by his soldiers efficient in war, took shelter
in Utpalapura and sent the following message to his
brother :—"If you have not under estimated my affec-

tion by the instigation of wicked men, why do you not
tremble in fear of the censure of the people ? The
wishes of the king who has gone to heaven [our father]
to protect each other should be obeyed. Think of this
and turn your affection again towards me." After the
king had sent a messenger with this intimation to his
brother, he sent his son to kill the lord of Kampana.
The king's messenger was detained on the pretence
that the young prince had gone to hunt, while the
prince, whose treason had by this time become known,
went to kill his brother's son. Lakṣhmabhaṭṭa became
anxious as the messenger did not return for a long
time. He went to the king and said that, since the
messenger was delaying he feared that the king's bro-
ther was bent on rebellion, and had gone to kill the
king's son. He also said that, in order to fraustrate
the king's design, the messenger was no doubt detained
on some pretence or other, such as that the young
prince was bathing or eating or sleeping. He pro-
posed that as soon as the king's brother repaired to
ShrīDevasarasa, they should destroy Avantipura which
would then be left without any protector ; the king's
victory would then he complete. The powerful king
agreed to the proposal. He went to Avantipura with
his efficient soldiers, and besieged the town ; so that
the river Vitastā, the current of which was blocked up
by dead bodies, flowed backward, as if to inform Allesh-
vara of the slaughter of his men. Meanwhile Allesh-

KINGS OF KASHMÍRA. 35
vara defeated his brother's son and returned. Jaṃsara,
who was resting from the toils of battle, fled. The wise
Alleshvara came to an agreement with the king that
hostilities should cease between the brothers for two
months. Allesha left his soldiers and Avantipura be-
hind, and went to Ikṣhikā by the Kṣhīrī road. Jaṃsara,
beaming in splendour, left the protection of the capital
in the hands of his own minister Sayyarāja, and went
to Kramarājya. But the young prince alienated Sayya-
rāja from the king by promises of gifts and honors, and
got possession of the city by artifice. The king, now
king only in name, died after having suffered troubles
for one year and ten months in the kingdom of Kash-
mīra. Then Alāvadena [Allesha ?] knowing that the
time was unsuited for further disputes, immediately
bestowed the lordship of Dvāra on his [third] brother,
inorder to smooth all difficulties. Jaṃsara had caused
a bridge to be built to cross the river at Sujjapura, but
did not devise means to cross over his dangers. He
had excavated a tank and raised buildings by its side,
close to the mountains, as resting places for travellers.
For this beautiful act of improving his own country, Shrī-
Shivasvāmika had obtained from him the lordship of
Dvāra.
Once upon a time the prince was wandering for
amusement in the forest of Vākpuṣhṭā when he saw a
circle of the Yoginīs in the cavern of a mountain. His
friends Udayashrī and Chandraḍāmara also saw them ;

36 KINGS OF KASHMÍRA.
for what is not visible to those who follow great men?
Small things like bells tremble and make a noise, but
great things like the minds of valiant heroes remain
unmoved. They wished that the Yoginīs might not
disappear, as they were anxious to see them and to
speak to them. The heroes then alighted from their
horses and were not afraid of the Yoginīs. Shining in
their formidable strength, these valiant men proceeded
slowly and silently, and approached the Yoginīs. The
leader of the Yoginīs recognized the prince from a
distance and sent him a cup of liquor with incantation
and blessing. The king drank his fill ; Chandra partook
of what remained, and though pleased with it, he left a
portion for the sake of Udayashrī. Udayashrī was much
gratified with the drink, and owing to some fatality,
forgot the groom of the horses and left nothing. They
were pleased with the strange sights they saw. The
Yoginī, who understood omens, thus said to the prince
with clasped hands : "your kingdom will remain entire,
and Chandra will enjoy a part of your wealth, and
Udayashrī, as long he lives, will be blessed with undy-
ing prosperity ; but the groom bereft of our favour
will be soon left bereft of life." Thus she foretold the
future, and vanished with the other Yoginīs, and then
the life of the keeper of horses departed.
It is owing to the merit of the subjects that such
kings are born, who raise the prosperity of the kingdom,
and deliver the people sunk in the gloom of injustice.