These translations have been co-authored by Shanmukh, Saswati Sarkar, Kirtivardhan Dave, and Dikgaj
दुर्गाणां लोहरादीनां शास्ता शतमुखोपमः।
नृपतिः सिंहराजाख्यस्तस्मै स्वां तनयां ददौ॥ 6:176
The lord of fortresses like Lohara and others, [a ruler] like Indra, the king (of Lohara), named Simharaja gave his daughter [Didda] to him [Raja Kshemagupta].
स तस्यां शाहिदौहित्र्यां दिद्दायां सक्तमानसः।
दिद्दाक्षेम इति ख्यातिं ययौ लज्जावहां नृपः॥ 6:177
He [Raja Kshemagupta] became captivated in mind by Didda, the daughter’s daughter of the Shahi kings. The king was so attached to Didda that he became famous with the embarrassing title of `Didda Kshema’.
मातामहेन भूभर्तृवध्वास्तस्या व्यधीयत।
श्रीभूमिस्वामिनोदात्तप्रसादो भीमकेशवः॥ 6:178
The king’s [Raja Kshemagupta] wife’s maternal grandfather had constructed, with the blessings of the Bhoomiswamin, the temple of Bheemakeshava.
चन्द्रलेखाभिधां कन्यां राज्ञे दत्तवताभवत्।
फल्गुणद्वारपतिना समं दिद्दा समत्सरा॥ 6:179
The chamberlain named Phalguna had given his daughter named Chandralekha as a wife to the king [Raja Kshemagupta]. Didda grew jealous of the chamberlain [and one expects, with the daughter, Chandralekha, as well, by extension.]
गुरुपदेशः सुमहान्कुन्तविद्याश्रमस्तथा।
तस्य निर्वहणाद्गर्ह्याद्भूभजो हास्यतां ययौ॥ 6:180
In the contemptible implementation of the teachings of the Gurus and the practise of spears, the king became a laughingstock.
Stein here translates कुन्त as `darts’. However, कुन्त is more accurately a spear, lance or even a javelin. We are inclined to go with our translation here. Note – कुन्त can also be interpreted as `weapons’ in general. It need not be specific to the spears or darts.
अमोघपतनान्प्रासान्योग्यान्संग्रामकर्मसु।
सृगालमृगयासक्त्या स हि श्लाघ्यानमन्यत॥ 6:181
The king thought that his lance was appropriate for hunting jackals, when it should have been used for war.
तं वृत्तं वागुरावाहिडोम्बाटविकपेटकैः।
पर्यटन्तं श्वभिः सार्धमपश्यन्सततं जनाः॥ 6:182
The king was always seen by his people, accompanied by Dombas, Atavikas [forest people] and carrying nets/traps, wandering with his dogs.
तस्य दामोदरारण्यलल्यानशिमिकादिषु।
स्थानेषु क्रोष्टृमृगयारसिकस्य वयोगमम्॥ 6:183
The king was always hunting [jackals] in Damodara forest, in Lallyaana and Shimika, spent his time there.
अथ कृष्णचतुर्दश्यां स कुर्वन्मृगयां नृपः।
ज्वालामपश्यत्क्रोशन्त्याः सृगाल्या निर्गतां मुखात्॥ 6:184
On the day before the new moon, the king was out hunting. On that day, he saw a howling female jackal with flames rushing out of its mouth.
तदालोकनसंजातसंत्रासाकम्फितस्ततः।
लूतामयज्वरेणासौभूत्परितो मृत्युहेतुना॥ 6:185
Seeing it [the jackal with flames rushing out its mouth], the king was utterly shaken by this terror. This caused a fever with boils all over his body and became the cause of his death.
मर्तुं ययौ च वराहक्षेत्रं यत्र विधायकः।
श्रीकण्ठक्षेममठयोरासीद्धुष्कपुरान्तिके॥ 6:186
To die, he went to Varahakshetra, near Hushkapura, where he [Raja Kshemagupta] had constructed the two mathas (Shreekantha and Kshema).
मसूरविदलाकारलूताक्लिन्नकलेवरः।
पौषे चाव्दे चतुस्त्रिंशे नवमेह्नि सिते मृतः॥ 6:187
His body was disfigured with swollen lentil shaped pus filled boils due to the disease. He died on 4034 Pausha shukla navami.
क्षेमगुप्तात्मजः क्ष्माभृदभिमन्युरभूत्ततः।
शिशुर्निस्त्रिंशधर्मिण्या दिद्दादेव्यानुपालितः॥ 6:188
His [Raja Kshemagupta’s] son Abhimanyu, then, became the king. But as he was a child, the regency was given to the cruel natured Diddadevi.
सन्धिविग्रहशुद्धान्तमुख्यधर्माधिकारिणः।
निस्साध्वसं राजवधूमवन्ध्यशयनां व्यधुः॥ 6:189
Principal officers in charge of the war and peace, and private apartments of women used to enter her bed chamber fearlessly.
Stein translates `शुद्धान्त‘ as `royal household’. However, `शुद्धान्त‘ seems to refer specifically to the women’s apartments in the palace.
अभिमन्यौ क्षितिं रक्ष्त्यकस्मादेव दारुणः।
तुङ्गेश्ररापणोपान्ताद्दुजगाम हुताशनः॥ 6:190
During the rule of Abhimanyu, from near the Tungeshwara market, rose a massive blaze by accident.
Stein leaves out the `अकस्मादेव‘ from his translation, for reasons unknown. It should be accurately translated as `accident only’.
वर्धनस्वामिपार्श्वस्थभिक्षुकीपारकावधिः।
वेतालसूत्रपातस्थान्स ददाह महागृहान्॥ 6:191
Up to the hovels of the beggars near Vardhanaswamin temple, till the line of the vetala, it [the great fire] consumed the homes of the great [alternatively, palaces].
Stein translates this as `reaching as far as the Bhikshukiparaka shrine’. However, it seems to us that the word `भिक्षुकीपारकावधिः‘ can also be translated as `up to the limit of the hovels of the beggars’ as पारक also means `hut’ or `hovel’. This is a more tricky point, since it is unclear that anyone would name the God `भिक्षुकीपारक‘. It is quite possible that भिक्षुकीपारक may be the name of a place, rather than that of a temple.
डोम्बचन्डालसंस्पर्षभूपसंपर्कदूषितान्।
दग्ध्वा महागृहान्वह्निर्भुवः शुद्धिमिवाकरोत्॥ 6:192
By burning those homes that had been befouled by the touch of the kings who had consorted with Dombas and Chandalas, the fire cleansed the earth. [This is a reference to kings preceding Kshemagupta who had Domba and Chandala mistresses.]
रक्षित्री क्ष्मापतेर्माता स्त्रीस्वभावाद्विमूढधीः।
सारासारविचारेण लोलकर्णी न पस्पृशे॥ 6:193
The protector, the mother of the king, [queen Didda] was of feeble intellect as natural to womankind. She lent her ear to every kind of rumour and talk, without reflecting whether they were founded or otherwise.
राज्ञः सुतार्पणाद्बद्धवैरा तस्थौ पुरा यतः।
पतिवत्न्येव सा सार्धं फल्गुणेनाग्रमन्त्रिणा॥ 6:194
Didda stood in a bitter feud with the principal minister, Phalguna, with whom the quarrel went back to the days when he had given his daughter [Chandralekha] to the king.
पत्यौ मृते सपत्नीनां दृष्ट्वानुमरणं ततः।
दम्भेनानुमुमूर्षन्तीमनुमेने स तां द्रुतम्॥ 6:195
Then, seeing that the other wives of the departed king [Raja Kshemagupta] were committing Sati, Didda also hypocritically [just for show] sought to follow them and this was immediately permitted by Phalguna.
Stein adds the word `out of malice’ in his translation of the intentions of Phalguna. However, there is no word in the text that indicates that he desired to do so out of malice.
निशिषेधानुबन्धात्तु सानुतापां चितान्तिके।
कृुुपालुर्मरणादेताममात्यो नरवाहनः॥ 6:196
Near the funeral pyre, the kindhearted minister, Naravahana, forbade the repenting/regretting Didda from committing Sati due to his attachment to her. Here two separate interpretations are possible. Didda may have been regretting her decision to commit Sati, or she may have been regretting her earlier hypocrisy. Both interpretations seem acceptable within the ambit of the text.
Stein translates `निशिषेधानुबन्धात्तु‘ as `prevented her by persistent entreaties’. However, to us, the translation seems more accurate to be translated as `forbade her due to affection/attachment’.
अतो निसर्गपिशुनो रक्कस्तां मन्युदूषिताम्।
फल्गुणाद्राज्यहरणाशङ्कां राज्ञीमजिग्रहत्॥ 6:197
Naturally a tale bearer/conspirator, Rakka, then began to poison the already biased Didda against Phalguna. Rakka instilled the fear of the kingdom being usurped by Phalguna in the queen.
विरागशंसिभिर्लिङ्गैस्तां ज्ञात्वा विषमाशयाम्।
समन्युं साखिलामात्यां फल्गुणोप्यास्तशङ्कितः॥ 6:198
Seeing Didda’s disinclination towards Phalguna, the other ministers also began to suspect Phalguna. And Phalguna began to reciprocate that suspicion.
स हि सर्वाधिकारस्थः सर्वस्यक्षिगतोभवत्।
दीप्यमानोधिकं मन्त्रशौर्योत्साहादिभिर्गुणैः॥ 6:199
He [Phalguna], being the prime minister, was in charge of everything and he was in the eyes of everyone [focus of everyone’s attention]. He was a resourceful man, full of bravery and enthusiasm.
Stein translates as `सर्वस्यक्षिगतोभवत्‘ as `became the object of hatred of everyone’. This is interpretation, not translation. सर्वस्यक्षिगतोभवत् indicates that Phalguna was the focus of everyone’s attention. It does not necessarily mean that he was only hated, just that he was the focus of all attention, both good and ill.
अस्तीनि क्षेमगुप्तस्य गृहीत्वा जह्नवीं गते।
पुत्रे कर्दमराजाख्ये प्रबलैरन्विते बलैः॥ 6:200
Phalguna’s son, who was named Kardamaraja, had taken Raja Kshemagupta’s bones to the Ganga [for his final rites]. He was accompanied by a strong armed force as an escort.
तत्प्रयागमपर्यन्तं पर्णोत्से स्थातुमुद्यतः।
अविश्वसन्नृपगृहे फल्गुणो वैरिशङ्कितः॥ 6:201
With the son gone to far away Prayaga, Phalguna, mistrusting the palace and fearing his enemies, desired to stay at Parnotsa.
निर्गत्य नगराद्यावत्सभाण्डागारिसैनिकैः।
काष्टवाटान्तिकं प्राप्य तावद्रक्कादिचोदिता॥ 6:202
When Phalguna had departed with his soldiers and treasury and reached near Kaashtavaata, Rakka and the other ministers instigated the queen against him.
आकलय्य द्रुतं दिद्दा संत्यज्य प्रार्थनादिकम्।
पृष्टे प्रस्तुत याष्टीकांस्तस्य हन्तुं व्यसर्जयत्॥ 6:203
Frightened [by the ministers], Didda immediately abandoned prayers to him to return, and sent guardsmen after him to kill him.
Stein translates `याष्टीक‘ as `staff-bearers’. This is the literal translation, since `यष्टि‘ means a `stick’. but we are more inclined to go with our translation of `guardsmen’. It can also be interpreted as `the personal guards’. In his notes below, Stein remarks that they were the class of guards and identifies them with `cobdar’ of modern India.
नवावमानखिन्नः स मिलितानन्तसैनिकः।
प्रत्यवृत्य ततो मानी वराहं क्षेत्रमाययौ॥ 6:204
Grieved by this fresh insult to him, the honourable man [Phalguna] managed to collect an endlessly large army and returned to Varahakshetra.
श्रुत्वा समेतसैन्यं तं प्रत्ययातं प्रतापिनं।
आस्कन्दशङ्किना दिद्दा सामात्या समकम्पत॥ 6:205
Hearing the return of this brave man [Phalguna] with an army, with mounting suspicion, Didda and her ministers quailed.
Stein translates `प्रतापिनं‘ as `man of dignity’; the more accurate translation would be `man of prowess’.
आस्कन्द is both `increasing/mounting’ and `attack’. This word can be translated as `fearing an attack, Didda’ as Stein has done, or `with increasing suspicion, Didda’ as we have done.
तस्मिन्क्षेत्रे गतं शान्तं विलप्य स्वामिनं चिरम्।
वराहपादसविधे तेन शस्त्रं समर्पितम्॥ 6:206
In that place [Varahakshetra], having lamented his departed lord, now at rest [Raja Kshemagupta], for a long time, Phalguna surrendered his arms at the feet of Lord Varahaswami.
द्रोहसंभावनापापं शस्त्रत्यागेन मन्त्रिणा।
स्वस्य संमार्जितं तेन राजमातुश्च साध्वसं॥ 6:207
The fear of his [Phalguna’s] treason [against the queen] was removed by his surrendering his weapons. This also removed the queen’s fear [of his potential revolt].
युक्तायुक्तविचारबाह्यमनसः सेवा महद्वैशसं
क्रुद्धेस्मिन्प्रतिकारकर्म गहनद्रोहापवादावहम्।
येन न्यूनगुणेदृशोपकरणीभावोपि तस्मै परं
कोपः कोपि विवेकिनः समुचितः शास्त्राय शस्त्राय वा॥ 6:208
The service of those who cannot make the decision of what is right and what is wrong, is ruinous. If they [those that have taken up service] become angry and try to retaliate, it leads accusations of treason and also insults from them [the masters]. In those who lack such [noble] qualities, even helping them causes them anger. [Consequently], serving those who are wise, either by wisdom [shaastras] or force of arms is advisable.
पर्णोत्वमेव शनकै ससैन्ये फल्गुणे गते।
विगताध्यापका बाला इवामोदन्त मन्त्रिणः॥ 6:209
With the quiet retirement of Phalguna with his army to Parnotsa, the other ministers were happy like students without their teacher.
योगक्षेमचिन्तयन्ती क्षेमगुप्तवधूरपि।
अनिशं प्रजजागार स्वयं कण्टकपाटने॥ 6:210
Thinking of her welfare, Didda [Kshemagupta’s wife] remained aware entire day and night, worrying about the removal of thorns [obstacles].
राज्यप्रार्थी पर्वगुप्तो मन्त्रिणौ कोशपीथिनौ।
अजिग्रहत्करौ पूर्वं पुत्र्योर्यौ छोजभूभटौ॥ 6:211
The man desirous of the kingdom, Parvagupta, with ministers Choja and Bhubhata, sworn to his service, had given them his two daughters in marriage.
तयोः प्रजातौ तनयौ ख्यातौ महिमपाटलौ।
अवर्धिषातां यौ राजमन्दिरे राजपुत्रवत्॥ 6:212
From them were born two famous children, who were called Mahima and Patala. They grew up in the royal palace like princes.
तौ तत्रावस्थितावेव तत्कालं राज्यलालसौ।
संमन्त्र्य समगंसातामुद्दामैर्हिम्मकादिभिः॥ 6:213
They [the children] were living there [in the palace] itself at the time, desirous of the kingdom. They were conspiring with the great Himmaka and other nobles.
Stein translates `उद्दाम‘ as `without restraint’, but `उद्दाम‘ is also `great’ or `extraordinary’. We are inclined to go with our translation here.
बलिनौ तावबलया राज्ञापास्तौ नृपास्पदात्।
समन्यू स्वगृहादास्तां यावत्कृतगतागतौ॥ 6:214
Those two powerful people [Mahima and Patala], who had been driven away from the King’s home by the queen, were angry at being chased out of their own home, [but] still were coming and going to the palace.
Stein translates the latter line as `full of anger, they were going hither and thither from their own house’. We are not very certain of this second line of translation. गतागतौ does not suit the `hither and thither’. This is a specific reference that they were still coming to and going from the place they had been chased out of, i.e., the palace.
एकतः पृष्टतः प्रादान्महिम्नो निर्गतस्य सा।
निर्वासनाय याष्टीकांस्तावत्प्रकटवैकृता॥ 6:215
Once when Mahima presented himself [at the palace?], but now she openly sent guardsmen after Mahima to banish him.
Stein translates this somewhat differently. `When Mahima had left one place’, not `once when Mahima presented himself’.
We are inclined to go with our translation, since it fits with our translation of the previous verse. Despite being banished, Mahima and Patala were still entering the palace, which angered the queen. So she sent guardsmen after Mahima to permanently kick him out of the country.
शक्तिसेनाभिधानस्य श्वशुरस्यनिवेशनम्।
प्रविवेश स तज्ज्ञात्वा तं ते तत्रापि दुद्रुवुः॥ 6:216
He [Mahima] fled to the home of his father-in-law named Shaktisena. Learning this, the guardsmen also followed/pursued him there.
शक्तिसेनेन याष्टीकाः सान्त्विता नाचलन्यदा।
तदा भीतस्य जामातुर्व्यक्तं प्रादात्स संश्रयं॥ 6:217
After the guardsmen were pacified by Shaktisena, and sent away, he [Shaktisena] gave refuge to his terrified son-in-law.
तं लब्धसंश्रयं प्राप हिम्मको मुकुलस्तथा।
एरमत्तकनामा च परिहासपुराश्रयः॥ 6:218
To this man [Mahima] who had got refuge [in his father-in-law’s house], Himmaka, Mukula and a man named Eramattaka from Parihasapura came [reached].
श्रीमानुदयगुप्ताख्योप्यमृताकरनन्दनः।
ललितादित्यपुरजा यशोधऱमुखा अपि॥ 6:219
Along with the above mentioned people, a man named Udayagupta, the son of Amritakara, and a man from [born in] Lalitadityapura named Yashodharamukha also [came].
एकैकं तं मिथः सैन्यैर्भुवनक्षोभकारिणः।
संभूयचक्रुर्द्वैराज्यं महिम्नःपक्षमाश्रिताः॥ 6:220
To Mahima, who was alone, they brought two armies that could cause a lot of harm to the world. They started the preparations for the war on Mahima’s side.
तस्मिन्महाभये दिद्दापक्षं मन्त्री सबान्धवः।
एक एव तु तत्याज नाद्रोहो नरवाहनः॥ 6:221
In that great panic on Didda’s side, only one minister, Naravahana, alone with his relatives, did not abandon her.
Stein translates `महाभये‘ as `in great danger’. This is a minor quibble. We are inclined to go with our own translation.
प्रवर्धमानपृतना योद्धुं बद्धोद्यमास्ततः।
पद्मस्वाम्यन्तिकं प्रापुर्दीप्यमानायुधा द्विषा॥ 6:222
In the coming battle, making great efforts and increasing their armies, the two armies converged near Padmaswami temple.
अथ शूरमठे दिद्दा विसृज्यात्मजमाकुला।
आपच्छान्तिक्षमांस्तांस्तानुपायान्समचिन्तयत्॥ 6:223
Then, in Shuramatha, the anguished Didda left her son [for safety, one assumes], and began to plan her counter moves to pacify this revolt.
ललितादित्यपुऱजान्द्विजान्सर्वेण भूरिणा।
तूर्णं स्वीकृत्य विदधे रिपूणां संघभेदनम्॥ 6:224
She gave a lot of money to the Brahmins of Lalitadityapura and recruited them to spread discord among her enemies.
Stein translates this somewhat differently as `bought off the Brahmins of Lalitadityapura and thus broke up the league of her enemies’.
However, again, we are inclined to go with our translation. It agrees with the next verse.
एकाक्षेपेखिलैः कोपो विधेय इति वादिभिः।
महिम्नः पीतकोशैस्तैः संधिर्देव्या समं कृत॥ 6:225
In the service of Mahima, they had sworn that from one accusation/attack, all would be furious. With these people [on the side of Mahima], they proceeded to make peace with the queen.
Stein translates this differently. His translation is given verbatim here. `They took an oath by sacred libation that if one were attacked, they would all resent it and [then] brought about a reconciliation between Mahima and the queen.’
However, Stein’s translation does not fit. The reconciliation was not between Mahima and the queen; it was between the queen and those sworn to serve Mahima (महिम्नः पीतकोशैस्तैः). The entire previous line of the verse qualifies those sworn to serve Mahima. It also fits that they had sworn unity – that if any one was attacked, all of them would be furious with the attacker [and presumably retaliate against the attacker]. Despite such solemn oaths, these people proceeded to make peace with the queen.
गोष्पदोर्ल्लङ्घने यस्याः शक्तिर्नाज्ञायि केनचित्।
वायुपुत्रात्रियं पङ्ग्वा तया संघाब्धिलङ्धने॥ 6:226
No one knew of her [Didda’s] ability to jump a small pit [literally, the mark made by the hoof of the cow], but the lame Didda jumped the ocean of peacemaking [with her enemies].
यत्संग्रहो रत्नमहौषधीनां
करोति सर्वव्यसनावसानम्।
त्यागेन तद्यस्य भवेन्नमोस्तु
चित्रप्रभावाय धनाय तस्मै॥ 6:227
Who, with the help of the medicines and jewels, which have great power, end all the troubles by either conserving them or by sacrificing them, salutations to them. [This is a rather awkward verse to translate. Basically, jewels and medicines, whether collected or used, are of great help in times of need. Similarly, money, when collected or used, is of great help. And salutations to them, who by sacrificing their wealth, get over their troubles].
उत्कोचकाञ्चनादानेप्युच्चां ध्यायन्त्युपक्रियां।
दिद्दा यशोधरादिभ्यः कम्पनादि समार्पयत्॥ 6:228
Didda, believing that more than gold, favours in preferences to high positions would count, gave Yashodhara and the others, the position of kampanadhipati and other offices.
अभिचारं महिम्नश्च कृतवत्या मितैर्दिनैः।
मण्डलेखण्डिताज्ञत्वं दिद्दायाः समजृम्भत॥ 6:229
Didda did witchcraft [literally, forbidden practices] on Mahima, and in a few days, Didda was victorious and her authority unchallenged.
कदाचित्थक्कनाख्यस्य शाहीशस्योपरि क्रुधा।
सत्रा स्ववंशजैर्यात्रां कम्पनाधिपतिर्ददौ॥ 6:230
At some time, getting angry at a man named Thakkana, from the Shahi family, the Kampanadhipati undertook an expedition against him, along with his relatives.
तद्देशं निम्नगाशैलदुर्गं प्रविशता जवात्।
अखण्डशक्तिना तेन बलादग्राहि थक्कनः॥ 6:231
That country, which was full of streams, and mountains, and difficult to access, was entered by Kampanadhipati swiftly and Thakkana was captured.
स कृतप्रणतेस्तस्य करमादाय भूपतेः।
अभिषेकाम्बुभिश्चक्रे श्रीलताप्यायनं पुनः॥ 6:232
Then, having accepted his [Thakkana’s] respectful obeisance, and having taken the taxes owed to the king, with the waters for his coronation, he began to make the region beautiful once more.
लब्धप्रवेशैः समये तस्मिन्रक्कादिभिः खलैः।
कम्पनाधिपतौ राज्ञ्या विद्वेषोग्राहि मूढया॥ 6:233
A few courtiers like Rakka, having gained entry [into the court of Didda] at that time, began to incite hatred of the foolish queen against the Kampanadhipati.
उर्विपतेश्च स्फटिकाश्मनश्च
शीलोज्झितस्त्रीहृदयस्य चान्तः।
असंनिधानात्सततस्थितीना
मन्योपरागः कुरुते प्रवेशम्॥ 6:234
Both kings and crystals, as long as cleared of the dirt/blemishes, are good. But if kept away, like from the heart of a woman from which character has been expelled, in the end, without a rallying point due to continuous reinforcement, anger and ill conduct enter, tarnishing them.
Stein translates this as `असंनिधानात्सततस्थितीना‘ as `when their constant companions are absent’. However, it needn’t be physical presence. It is just constant reinforcement of good, for which physical presence is not necessary.
स्वचित्तसंवादि वचो वदन्तो
धूर्ता वितन्वन्ति मनःप्रवेशम्।
पृथग्जनानां गणिका वधूनां
विटाः प्रभूणामपि गर्भचेटाः॥ 6:235
Speaking what is in harmony with their [the kings’] own minds, the crooks obtain an entry into the minds of the kings. Vitas [These are people who have the habit of deceit and are found in close proximity of important people] become close friends of different people from prostitutes, to kings.
Stein translates this as `Parasites by cunningly speaking words with their own thoughts, get a hold over the minds of vulgar people and of courtesans and [so do] house slaves over that of their masters.’
द्रोग्धायं थक्कनं रक्षऩ्धऩदायिति पैशुनम्।
तथ्यमेव तदीयं सा स्वयं वादानमन्यत॥ 6:236
The conspiratorial courtiers accused the kampanadhipati of making Thakkana the king again after taking money from him. Believing their arguments to be true, Didda accepted them.
अथ स्ववसतिं प्राप्ते कम्पनेशो जयोर्जिते।
याष्टीकान्व्यसृजद्दिद्दा स्फुटं निर्वासनोद्यता॥ 6:237
Having reached his home, the kampanadhipati was glorying in his victory. Didda sent her prepared guardsmen swiftly to his home to exile him.
तदाक्षेपं समाकर्ण्य स्मरन्तः कोशसंविदम्।
ते हिम्मकैरमत्ताद्याः पूर्ववद्विक्रियां ययुः॥ 6:238
Hearing the accusation, and recollecting their old oaths, Himmaka, Eramattaka and others began their work [against the queen] as before.
नरवाहनमुख्यास्तु राज्ञीपक्षं न तत्यजुः।
विभेदं पूर्ववत्प्रापदेवं निजबलं पुनः॥ 6:239
Led by Naravahana, the elites did not abandon the queen’s side. Having been thus divided among themselves, they started relying on their old strength once more.
प्रविष्टेषु ततः कोपात्पुरं शुभधरादिषु।
भट्टारकामठे दिद्दा भूयः पुत्रँ व्यसर्जयत्॥ 6:240
With Shubhadhara and others entering the city in anger, Didda once more placed her son in the Bhattaraka Matha [for safety, one assumes].
दत्तार्गले नृपगृहे स्थितां तां दैवमोहिताः।
ते तदैव विना पुत्रं वमूढाः नोदपाटयन्॥ 6:241
Didda locked herself away in her palace, safety [literally, under lock and key], they [one assumes this is a reference to Shubhadhara and others] were dazed by the Gods, and did not uproot her immediately, when she was without her son.
राज्ञ्या संजघटे लोकः परस्मिन्नेव वासरे।
यद्बलेन तदा स्थैर्यं सा किंचित्समदर्शयत्॥ 6:242
She [Didda] united the people the very next day, and with that power, she showed some steadfastness too.
Stein translates this as `On the following day, the queen’s forces assembled’. However, this is too passive, in our opinion. The text says that `the queen assembled/united the people’ [not forces]. Consequently, we are inclined to go with our translation.
जयाभट्टारिकापार्श्वाद्यावच्छूरमठान्तिकम्।
व्याप्य स्थितैर्द्विशत्सैन्यैरथ प्रववृतै रणः॥ 6:243
Between Jayabhattarika [temple?] and Shura matha, the two enemy armies selected the spot for their battle.
राजधानीं राजसैन्ये प्रविष्टे त्रासविद्रुते।
सिंहद्वारे घटाबन्धमेकाङ्गाः समदर्शयन्॥ 6:244
With the queen’s army entering the terrified capital, the Ekangas locked shut the main entrance [of the palace or the capital?] and stood in front of it.
शरीरनिरपेक्षास्ते भीतं संस्तम्भ्य तद्बलम्।
अधावन्विद्विषां सैन्यं चेलुः केचिच्च शत्रवः॥ 6:245
Caring nothing for their own safety, they inspired the terrified force, and chased the enemy force down.
तस्मिन्नवसरे राजकुलभट्टः समाययौ।
तूर्यघौषैर्द्विषां सैन्यं भिन्दन्नान्दयन्निजम्॥ 6:246
At that moment, Rajakulabhatta arrived and with the accompanying noise of trumpets, happily began to cleave the enemy army.
तस्मिन्प्राप्ते द्विषां सैन्यं विननाश विनेश्वरम्।
न द्रोहाविनयं जातु सहन्ते शस्त्रदेवताः॥ 6:247
Enemy soldiers were frightened by the sight of Rajakulabhatta. Thus, Rajakulabhatta, having got hold of the enemy army without its leaders, he began to destroy them [the enemy army]. The Gods of arms do not, perhaps, suffer the indignity of treason.
Stein translates this as `When he [Rajakulabhatta] arrived, the enemy army which was already scattering vanished.’ This `which was already scattering’ is probably an inference from verse 245.
त्रौटयत्यायसान्बन्धान्स्फोट्यत्युपलानिति।
यः ख्यातिमवहत्तथ्यां हिम्मको भीमविक्रमः॥ 6:248
Himmaka, the fierce warrior, was famed for cutting down iron chains [with his sword] and throwing rocks around.
तस्यासिना राजकुलभट्टदेहार्धपातिना।
चर्ममात्रं न तुत्रोट कङकटस्यातिसंकटे॥ 6:249
By this sword, he was determined to cut the body of Rajakulabhatta, but he could not even cut the skin beneath the armour, and was in deep distress.
विलोक्य तदसंभाव्यं सैन्येदैन्यं समाश्रिते।
अघानि हिम्मको योधैरवष्टम्भि यशोधरः॥ 6:250
Seeing this impossible event [Himmaka unable to harm Rajakulabhatta], the army [of the rebels] was in misery. Himmaka was killed and Yashodhara was surrounded by the [enemy] soldiers.
तथाप्यासीत्स्फुरन्संख्ये य ऐरमत्तकः क्षणं।
स भग्नासिश्च्युतो वाहाज्जीवग्राहमगृह्यत॥ 6:251
Despite these endless numbers [of enemy soldiers], Eramattaka fought, but with his sword shattered, fell off his horse and was captured alive.
नाजौ तैरेष्यताधातुं यः श्रीमान्राजबान्धवः।
जगामोदयगुप्तः स क्वापि त्यक्त्वा महाहवम्॥ 6:252
Ashamed of catching a man who was a relative of the king, Udayagupta was allowed to go off somewhere, leaving the battlefield.
इत्थं लब्धजया राज्ञी तत्क्षणान्न्यग्रहीद्रुषा।
यशोधरं शुभधरं मुकुलं च सबान्धवम्॥ 6:253
Thus victorious, the queen became furious with Yashodhara, Shubhadhara, Mukula and their relatives.
काश्मीरिकाणां यः श्राद्धशुल्कोच्छेत्ता गयान्तरे।
सोप्येरमत्तकः शूरः परिहासपुराश्रयः॥ 6:254
The man who had removed the tax for Kashmiris going to Gaya for Shraddha ceremonies, [was] the same brave Eramattaka of Parihasapura.
बद्ध्वा महाशिलां कण्ठे वितस्ताम्भसि पातितः।
स्वदुर्नयफलं देव्याः प्रकोपेनानुभावितः॥ 6:255
Then, tying a big stone to his throat, Eramattaka was thrown into the Vitasta, thus enjoying the fruits of his sins [this, we suspect, is a reference to his treason against the queen] and the anger of the queen [Didda].
ये सप्तसप्तताद्वर्षादा गोपालनृपात्पुरा।
अभिमन्युं यावदासन्षोडषानां महीभुजाम्॥ 6:256
From the year [39]77, starting from Gopalavarma, up to Abhimanyu, sixteen kings ruled the kingdom.
वर्षषष्टिं प्रतापायुः श्रीहरा द्रोहवृत्तयः।
ते क्षिप्रं मन्त्रिणः सर्वे सान्ववायाः सहानुगाः॥ 6:257
For sixty years, those who were in revolt against the king, those who were stealing money, those who had been indulging in treason, [they were all destroyed by Didda] with their families and attendants.
भीमभ्रूभङ्गमात्रेण दिद्दादेव्या सकोपया।
आसन्निःशेषतां नीता दुर्गयेव महासुराः॥ 6:258
Just with a frown and knotted brows, Didda-devi in anger could bring total destruction [literally, reduce to nothing] [to her enemies] as Durga did to the great Rakshasas.
अभवन्विहिता राज्ञ्र्या तानत्पाट्य महोद्धतान्।
रक्कादयः कम्पनादिकर्मस्थानाधिकारिणः॥ 6:259
With Didda having struck and uprooted the stubborn nobles [Himmaka, Eramattaka, etc, one imagines], Rakka and the other courtiers became the Kampanadhipati and also assumed other great offices in Kashmir.
इत्थं मन्त्रिप्रकाण्डः स रण्डामाखण्डलोपमाम्।
अखण्डमण्डलां चक्रे निर्द्रोहोनरवाहनः॥ 6:260
Thus the great minister [Naravahana], who had no thoughts of treason, made her [the queen Didda] like Indra, the ruler of the entire land.
राज्ञी कृतज्ञभावेन सापि मन्त्रिसभान्तरे।
तमाजुहाव निर्द्रोहं स्वयं राजानकाख्यया॥ 6:261
The queen, Didda too, in the hall of ministers, granted to the loyal Naravahana, the title of Rajanaka. We are not sure exactly what this title entails. It makes him a prince of sorts.
सुप्ते सुष्वापनिष्पन्नभोजनेस्मिन्नभुङ्क्त सा।
हृष्टे जहर्ष निर्विण्णे निर्विवेदानुकूल्यतः॥ 6:262
When he was asleep, she also slept, and ate only after his dinner. Seeing his happiness, she was also happy, and was sad when he was sad.
आऱोग्यान्वेषणं शिक्षाप्रार्थऩां गृहवर्तिनः।
सात्मवस्तुविसर्गं च नाकृत्वा तस्य पिप्रिये॥ 6:263
To discover about the health and praying for guidance, the denizens of the home, and did not donate her possessions if it displeased him.
Stein translates this as `When he kept within his house, she was not happy without inquiring
about his health, without requesting his advice, and without sending him things of her own.’
अभूतां युग्यवाहस्य कुय्यनाम्नः सुतौ पुरा।
यौ सिन्धुभुज्यौ सज्यायान्सिन्धुर्लालितकः किल॥ 6:264
The sons, Sindhu and Bhujya, of a past coachman named Kuyya, who came with their wives, came to the court and Sindhu became a favourite.
Stein translates युग्यवाह as `litter carrier’. However, it appears to us that `coachman’ is more appropriate here.
पर्वगुप्तगृहे भूत्वा गञ्जाध्यक्षे स्थिते क्रमात् ।
लब्ध्वा गञ्जाधिकारित्वं तस्य राज्ञ्या शनैरभूत्॥ 6:265
Staying at Parvagupta’s home, he had become Ganjadhyaksha of Parvagupta; in time, he obtained the position of the Ganjadhyaksha from the queen slowly.
रूढ्या तयैव गञ्जेशो नवायासविधायकः।
कर्मस्थानस्य निर्माता सिन्धुगञ्जाभिधस्य यः॥ 6:266
By practice, it was the Ganjadhyaksha [treasury keeper] who created new activities with her [the queen]. He had created the public office for revenue named Sindhuganja.
प्रायशो हृतराज्यस्ते वर्तते नरवाहनः।
इति नेयधियं राज्ञीं सोभ्यदत्त दुराशय़ः॥ 6:267
Probably, Naravahana is planning to usurp the kingdom [or has already de facto usurped the kingdom] was the insinuation that this wicked man [Sindhu] carried to the queen, whose mind was easily swayed.
सा तथेत्यब्रवीद्यावत्तावत्प्रेम्णा स जातुचित्।
मन्त्री तां प्रार्थयामास भोक्तु निजगृहागमम्॥ 6:268
She agreed to his [Sindhu’s] submissions when he [Naravahana], at some time, out of affection for her, began to invite her to dine in his own home.
सा सानुगां तत्र यातां ध्रुवं त्वामेव वन्त्स्यति।
इत्युक्ता सिन्धुना पृच्छत्तत्कर्तव्यं भय़ाकुला॥ 6:269
Sindhu, who had gone there [ahead] with her attendants, told her that the he intended her harm, and she, terrified, asked him what she should do.
Stein translates this as `When Sindhu told her that if she went there he (Naravahana) would
for certain imprison her and her attendants, the terrified [queen] asked him for advice.’
There is a certain problem with this verse. The next verse said she `abandoned his hospitality’, but that indicates that she had gone there [or at least part of the way]. It does not indicate why halfway [or may be even at Naravahana’s home], she asked him for advice. We have interpreted it as above. However, neither Stein’s version, nor our version can fully explain the ambiguity in the verse.
अनुक्त्वैव प्रचलिता राजधानीमलक्षिता।
स्त्रीधर्मिण्यस्मि जातेति पश्चाद्वार्तां व्यसर्जयत्॥ 6:270
Without saying anything, she fled to the capital. Later on, she sent word to Naravahana that she was in her menstrual period.
संप्रवृत्तोपचारायां गतायां तत्पथात्तथा।
राज्ञ्यां नाशममात्यस्य प्रीतिं संविच्च सा ययौ॥ 6:271
Done with [or abandoning] the hospitality, in the way the queen left accomplished the destruction of the minister’s affection and protection.
तयोस्ततः प्रभृत्येव निष्कृष्टस्नेहयोः कृतम्।
चाक्रिकैरतिरूक्षत्वं तिलपिण्याकयोरिव॥ 6:272
From that day, their protracted and extended friendship was finished. Just as the oil pressers separate the oil and the oil cake, the two were divided.
Stein translates this as `Subsequently when their [mutual] affection had been removed, intriguers produced between them a thorough estrangement, such as [there is] between sesamum and oil-cake.’
कुलिशं सर्वलोहानामम्भसां शैलसेतवः।
अभेद्याः प्रतिभाव्यन्ते न किञ्चिदसतां पुनः॥ 6:273
The diamond is proof against all the metals, and the stone bridges against the [wearing down by the] rivers. But nothing is proof against falsehood/false men.
ये बालादपि संमूढाः प्राज्ञाः सुरगुरोरपि।
तेषां न विद्मः किं तावन्निर्माणपरमाणवः॥ 6:274
Those who are sillier than kids and those who are more intelligent than Brihaspati – we do not know from what material Brahma has created them.
Stein translates प्राज्ञाः as `cunning’, but I would go with intelligent.
विश्वासोज्झितधीः शिशून्कलयते काकोन्यदीयान्निजा
न्हंसः क्षीरपयोविभागकुशलस्त्रस्यत्यसाराद्धऩात्।
लोकावेक्षण तीक्ष्णधीः खलगिरं जानाति सत्यां नृपो
धिग्वैदग्ध्यविमुग्धताव्यतिकरस्पृष्टं विधानं विधेः॥ 6:275
Despite having a mind from which confidence/trust has been chased away, the crow itself cares for the cuckoo’s hatchlings; the swan is an expert in separating the milk from the water, but fears the thunder of clouds. The king’s mind that observes the entire world, is deceived by the evil men’s words. Fie on the expertise and innocence that are combined by Fate by various means.
मूढा चरणहीना सा श्रुतिबाह्यतया तया।
वैधेयविप्रप्रकृतिरिव प्रायाद्विगर्ह्यताम्॥ 6:276
The foolish lame woman, who had not known any morals, like the nature of a stupid Brahmin untutored in the Vedas, is to probably to be condemned.
उद्वेजितस्तया शाश्वत्तथा स नरवाहनः।
यथा विमाननोत्तप्तः स्वयं तत्याज जीवितम्॥ 6:277
Permanently grieved by her conduct, Naravahana, was deeply shamed and committed suicide.
प्रकुप्यत्यप्रीतिकार्ये स्वतेजस्तप्तचेतसाम्।
शरणं मरणं त्यक्त्वा किमिवान्यद्यशोर्थिनाम्॥ 6:278
Even when they try to do a very pleasing thing to the masters, it angers them [the masters] and they are shamed and their own radiance dims. Leaving out death, what else can a man who seeks glory do?
Stein translates this as `When men of honour have their sense of dignity outraged by [a slight]
for which there is no remedy, and their mind tormented [thereby], what other refuge have they but death?’
शशिहीनेव रजनी सत्यत्यक्तेव भारती।
विरराज न राजश्री नरवाहनवर्जिता॥ 6:279
A night without the moon, words without the truth – such was the plight of the kingdom, from which all royal glory had gone, without Naravahana.
सा क्रौर्याभ्यासविषमा हन्तुं विततविक्रमान्।
संग्रामडामरसुतान्समीपस्थानचिन्तयत्॥ 6:280
She [Didda], who was hardened by continuous cruelty, thought to kill the children of Sangrama Damara [Damara is a tribe/clan], who were brave and residing nearby.
निजमुत्तरघोषं ते तद्भय़ेन विनिर्गताः।
कय्यकाद्वारपत्यादीन्कृतारब्धीन्व्यपादयन्॥ 6:281
They [the children of Sangrama Damara], knowing her intention, in fear, fled to northern villages, and began to assault and kill the gatekeeper of Kayyaka [or it may be a gatekeeper named Kayyaka] and others.
Stein translates this as `They fled in fear to Ghosha in Uttara, their own place’. However, घोष is also a village, and the verse may just mean that they fled to their northern village [wherever it may have been].
उत्पिञ्जभीतया राज्ञ्या त्यक्त्वा परिभवत्रपाम्।
ते यत्नात्समघट्यन्त मानः स्वार्थार्थिनां कुतः॥ 6:282
Afraid of a revolt, the queen abandoned shame and began to attempt to pacify them; where is respect for selfish men?
स्थानेश्वरादिभिर्मुख्यैर्डामरैरितरैः समम्।
ते भीताः पुरतस्तस्याः पुनरेत्य जजृम्भिरे॥ 6:283
With important governors and others, the Damaras, terrified, returned and appeared before her in some strength.
अथ तद्भीतया राज्ञ्या रक्के प्रमयमागते।
आनीतः फल्गुणे भूयः वीरार्थिन्या निजान्तिकम्॥ 6:284
With Rakka dead, the terrified queen [Didda], also brought Phalguna to her, as she desired brave men.
राजकार्याणि कुर्वाणः स भूयः शस्त्रमग्रहीत्।
न्यस्तशस्त्रोपि यत्सत्यं दुस्त्यजा भोगवासना॥ 6:285
He had abandoned his weapons [this is a reference to his casting his weapons away at the feet of Lord Varahaswami in the past, we suspect]. Doing the king’s job, he raised his weapons once more; despite raising his weapons, he found it hard to forsake pleasures.
महिमा राजपुर्यादिजयिनस्तस्य पश्चिमः।
अद्भुतो वृद्धबन्धक्या अवरुद्ध इवाभवत्॥ 6:286
Phalguna, having been victorious in Rajapuri and other places in the past, due to great old age, became as one imprisoned [became as one who lives with a widow]. Stein translates `अवरुद्ध‘ as `one who lives with a widow’. Both interpretations are possible.
अभूदुदयराजस्य देवीभ्रातुरतिप्रियः।
यः सहायोक्षपटले जयगुप्ताभिधः क्रुधीः॥ 6:287
Udayaraja, the brother of the queen [Didda], had a dear helper/official, Jayagupta, in the court of law [Akshapatala], and he became incensed.
अन्येधिकारिणस्तेन सहिताः क्रूरवृत्तयः।
काश्मीरेषु व्यधुर्लुण्ठिं दुष्कृतैस्तदुपाजितैः॥ 6:288
The other officers with him, of cruel nature, began to loot Kashmir, with attendant atrocities and for their own gain.
Stein translates `दुष्कृतैस्तदुपाजितैः‘ `in consequence of the sins which this [land] had accumulated.’
Again, there is nothing to indicate that this refers to the land. We are inclined to with our version here.
दौशील्यभाजो मातुश्च पाप्मभिर्विधुरीकृतः।
अभिमन्युः क्षणे तस्मिन्क्षय़रोगेण पस्पृशे॥ 6:289
Seeing his mother’s evil deeds, [Abhimanyu became] depressed, and in that hour, Abhimanyu contracted tuberculosis.
पण्डितः पुण्डरीकाक्षो विद्वत्पुत्रैरुपस्कृतः।
कृतश्रुतः स वैदुष्यतारुण्याभ्यां विदिद्युते॥ 6:290
Abhimanyu, who was young, beautiful, well-learned and wise, was acclaimed by pandits.
तथा विशुद्धप्रकृतेस्तस्य दुष्कृतसंगमः।
शोषाधायी शिरीषस्य रविताप इवाभवत्॥ 6:291
Then, being of a honest nature, his mother’s set of evil deeds dried him [king] up as the sun dries up a flower.
अर्धमानः प्रजाचन्द्रस्तृतीस्यां स कार्तिके।
शुक्लेष्टचत्वारिंशाब्दे ग्रस्तो नियतिराहुणा॥ 6:292
On the third day of Kartika shukla paksha, in the 4048th year, he [the king, Abhimanyu] expired.
तत्पुत्रो नन्दिगुप्तस्तु बालश्चक्रे निजासने।
वृद्धस्तनयशोकेस्तु दिद्दाया हृदये पदम्॥ 6:293
His son, Nandigupta, was too young, but was still made the king. Didda was grieved with the death of her son.
Stein has skipped the `बाल‘ (here in the sense of too young), but this is a minor quibble.
सा शोकपिहितक्रौर्या तस्थौ प्रशमशीतला।
रविरत्नशलाकेव ध्वान्तच्छन्नोपि वैकृताः॥ 6:294
Her cruelty diminished by her sorrow, she stood pacified and subdued. As Suryakanta gem becomes cold when kept in darkness.
ततः प्रभृत्यद्भुताभिस्तस्य धर्मप्रवृत्तिभिः।
कुकर्मभिरुपोढापि लक्ष्मी प्राप्ता पवित्रताम्॥ 6:295
Then she began great works for the increase of dharma. Although wealth is accumulated by evil means, that money achieves sanctity when used for good works. Here it is a reference to Didda having accumulated money by evil means and then that wealth achieving sanctity because she used them for good works.
नगराधिपतिर्भुय्यः सिन्धुभ्राता शुभाशयः।
तदीयधर्मचर्यायां बभूव परिपोशकः॥ 6:296
The head of the city, Bhuyya, the brother of Sindhu, a well wisher, became a protector [this seems to be an official position] and encouraged the queen to do good.
सा तेनोत्पादितानर्घजनरागा गतैनसा।
ततः प्रभृत्यभूद्देवी सर्वलोकस्य संमता॥ 6:297
She, with the great affection of the people that he had generated, managed to get rid of her sins. Starting then, she became approved by all people.
Stein translates `गतैनसा‘ `she had abandoned her evil ways’. We are however, inclined to go with our translation here.
राज्ञः स सचिवः सत्यं दुष्प्रापो लुप्तचण्डिमा।
कुर्याद्यः सुखसेव्यत्वं हेमन्त इव भास्वतः॥ 6:298
That minister of the king [queen, literally, as Didda was the de facto ruler], who had, in truth, obtained the difficult gentleness [of administration], like the gentle sun of autumn/winter [December/January]
सा निर्मात्री विपन्नस्य सूनोः सुकृतवृद्धये।
अभिमन्युस्वामिनोभूदभिमन्युपुरस्य च॥ 6:299
She [the queen], the builder, to expand on the works of her dead son, created the Abhimanyuswamin temple in the new city called Abhimanyupura, to give him a good state in the other world.
Stein translates `सुकृतवृद्धये‘ as `To increase her deceased son’s merit’.
अथ दिद्दापुरोपेतो दिद्दास्वामी तया कृतः।
मठस्य मध्यदेशीयलाटशौडोत्रसंश्रयः॥ 6:300
She created a new town called Diddapura and a temple called Diddaswamin therein. In the matha, there was a refuge for Madhyadeshiyas, Latas and Shoudotras.
भर्तुः कङ्कणवर्षस्य पुण्योत्कर्षाभिवृद्धये।
चकार कङ्कणपुरं रमणी स्वर्णवर्षिणी॥ 6:301
For the lord of Kankanavarsha, to improve the good deeds, she [Didda] created Kankanapura, which was beautiful and golden-decked.
श्वेतशैलमयं चान्यं सा दिद्दस्वामिनं व्यधात्।
धवलं चरणोद्भूतगङ्गाम्भःप्लवनैरिव॥ 6:302
From white stone, she created another temple of Diddaswamin. It [the temple] was white as the leaping Ganga waters, which have arisen from the feet of Vishnu.
चक्रे काश्मीरिकाणां च दैशिकानां समाश्रयः।
तयात्युच्चचतुःशालो विहारश्चारुसंपदा॥ 6:303
For the convenience [refuge] of the Kashmiris and others, the beautiful Didda created high walled Vihara.
श्रीसिंहस्वामिनं नाम्ना सिंहराजस्य सा पितुः।
मठं च विदधे स्थित्यै दैशिकानां द्विजन्मनाम्॥ 6:304
She created a Simhaswamin matha, in the name of her father, Simharaja, for the convenience of the Brahmins of the country [Kashmir]. Alternatively, this can be interpreted as `for the convenience of the people of the country and the Brahmins’.
Stein translates `दैशिकानां द्विजन्मनाम्‘ as `foreign Brahmins’
मठप्रतिष्ठवैकुण्ठनिर्माणाद्यै स्वकर्मभिः।
तयातिपावनश्चक्रे वितस्तासिन्धुसङ्गमः॥ 6:305
By establishing the Vaikuntha matha and other of her activities, she sanctified the confluence of the Sindhu and the Vitasta. [Note: This Sindhu is not the river Indus; it is a separate river].
Stein translates `मठप्रतिष्ठवैकुण्ठनिर्माणाद्यै स्वकर्मभिः‘ as `By the construction of Mathas, by the placing of Vaikuntha (Visnu) images and other pious works of her own’ However we are unclear that any images of Vaikuntha are worshipped directly anywhere.
तेषु तेषु प्रदेशेषु किमुक्तैः भूरिभिः शुभैः।
सा प्रतिष्ठा व्यरचयच्य चतुषष्टिमिति श्रुतिः॥ 6:306
In all the parts of her kingdom, she [Didda], with great prosperity [literally, auspicious omens], stabilised her rule and ensured the chants of the sixty four Vedas.
Stein translates this as `Why enumerate [so] many pious works? It is related that she made
sixty-four foundations in different localities.’
जीर्णोद्धारकृता देव्या प्लुष्टप्राकारमण्डलाः।
प्रायः सुरगृहाः सर्वे शिलावप्रावृताः कृताः॥ 6:307
Didda revived temples which had been burnt down; in all the temples, she had stone enclosures erected.
Stein translates `मण्डलाः‘ as `buildings’.
क्रीडाचङ्क्रमणे राज्ञ्याः पङ्ग्वा विग्रहवाहिनी।
वल्गाभिधा वैवधिकी वल्गामठमवारयत्॥ 6:308
With the games of the queen proceeding tortuously, a lame female shopkeeper/hawker named Valga created the Valga matha.
Stein translates this as `Valga, a porter-woman, who used to carry about on her back the lame
queen at games which required running, caused the Valgamatha to be erected.’
This is a very ambiguous verse. Neither Stein’s version, nor ours can fully explain what is actually happening. Both of us are compelled to leave out bits to make it coherent. We am forced to leave out `क्रीडाचङ्क्रमणे‘ [in the conduct of games] and he is forced to leave out `वैवधिकी‘ [hawker/shopkeeper].
तीर्थासेवनमौनभागपि तिमिः सक्तः स्वकुल्याशने
वाताशान्ग्रसते शिखी घनपयोमात्राशनप्यन्वहम्।
विश्वस्ताञ्जलचारिणः प्रकटितध्यानोपि भुङ्क्ते बकः।
सत्कर्माचरणोपि दोषविरतौ न प्रत्ययः पापिनाम्॥ 6:309
Even after savouring the various teerthas, the whale is interested in feasting on the fish of its own pond. The peacock feeds on snakes even though it drinks only from the rain. Even when the crane is standing in a seeming pose of meditation, it catches and eats its prey. For those who are immersed in evil deeds, even the seeming performance of good deeds does no good.
Stein translates `सत्कर्माचरणोपि दोषविरतौ न प्रत्ययः पापिनाम्‘ as `There is no knowing either about the pious practices or about the change to sinful acts [on the part] of wicked people’
चर्षणी वर्षमात्रेण शान्तशोका बभूव सा।
भोगोत्सुकार्भके तस्मिन्नप्तरि व्यभिचारकृत्॥ 6:310
Within the passing of just an year, her sorrow was quelled. On her grandchild who was a pleasure loving child, she performed witchcraft [literally, अभिचार is `forbidden practice’, but it is also used for witchcraft. I wonder if slow poisoning would also count as अभिचार?]
Stein translates `भोगोत्सुकार्भके तस्मिन्नप्तरि व्यभिचारकृत्‘ as `the unfaithful woman, lusting for pleasures, employed witchcraft against her little grandson’. It is unclear if the `भोगोत्सुका‘ is an adjective for Didda or whether भोगोत्सुक is a qualifier for the grandson. Both of them seem to grammatically hold true.
वर्ष एकान्नपञ्चाशे नीतः पक्षे सिते क्षयम्।
स मार्गशीर्षद्वादश्यामार्गव्यग्रया तया॥ 6:311
In the year 4049, on the Dwadashi of the shukla paksha Margashira, the child was taken to his death by her.
Stein translates `व्यग्र‘ as `persisting on her unholy course’. व्यग्र seems to mean restless or excited, though. This is, nevertheless, a minor quibble.
पौत्रस्त्रिभुवनो नाम मार्गशीर्षे सितेहनि।
पञ्चमेप्येकपञ्चाशे वर्षेतद्वत्तया हतः॥ 6:312
Another grandchild [her son’s son] of hers, named Tribhuvana, on Margashira shuddha panchami year 4051, was slain by her, again using witchcraft [in like fashion, as the previous one].
अथ मृत्युपथे राज्यनाम्नि स्वैरं निवेशितः।
क्रूरया चरमः पौत्रो भीमगुप्ताभिधस्तया॥ 6:313
Treading the path of death, with her will supreme in the kingdom, her last grandchild [son’s son] Bhimagupta, was made the king.
तस्मिन्नवसरे वृद्धः फल्गुणोपि व्यपद्यत।
निगूढक्रौर्य दौःशील्य दिद्धा यद्गौरवादभूत्॥ 6:314
At that time, the old man, Phalguna, also passed away. Out of respect for Phalguna, Didda had hidden her cruelty and evil ways.
बभूव साथ सुस्पष्टदुष्टचेष्टाशतोत्कटा।
भ्रष्टवक्त्रपटा मत्तदन्तिमूर्तिरिवोत्कटा॥ 6:315
Then it was apparent that she [Didda] had become imbued with a hundred vices and was mad with them. Ripping off her veil, she was as the personification of an elephant that has gone mad.
महाभिजनजातानामपि हा धिङ्ग्विसर्गतः।
सरितामिव नारीणां वृत्तिर्निम्नानुसारिणी॥ 6:316
Despite being born in a very high family, they [women] cause people to cry shame on them. Like rivers, the ways of women also lower continuously. [This is a reference to the river that flows from high ground to low ground, and is one that always `sinks’.].
स्रोतोधिराज्यमधिगम्य विराजमाना
त्सिन्धोः प्रसूय कमलाल्पपयोनिकेते।
जाते सरस्यविरतं जलजे प्रसक्ता
नार्योमहाभिजनजा अपि नीचभोग्याः॥ 6:317
Lakshmi, despite being born in the ocean, which is the ruler of all rivers, takes her abode in a lotus, that grows in a small pool. Women, despite being born in high families, love low pleasures.
खशस्य वद्दिवसाख्यपर्णोत्सग्रामजन्मनः।
बाणस्य सूनुस्तुङ्गाख्यो विशऩ्महिषपालकः॥ 6:318
A Khasha from Vaddivasa, who was born in the Parnotsa village, the son of Bana named Tunga, was a buffalo herder.
प्रविष्टो जातु काश्मीरॉल्लेखहारककर्मणा।
सुगन्धिसीहप्रकटनागाद्दयिकषण्मुखैः॥ 6:319
Probably, he entered Kashmir and took the job of a letter carrier. The five brothers of Tunga were Sugandhaseeha, Prakata, Naga, Attayika, and Shanmukha,
पश्चिमभ्रातृभिः सार्धं संधिविग्रहकान्तिके।
देव्या दिग्गोचरं यातो हृदयावर्जकोभवत्॥ 6:320
With younger brothers, as a beautiful officer in the war and peace department, he fell into the eyes of the queen and became very dear to her heart.
रहः प्रवेशितो दूत्या स भाव्यर्थबलादिव।
संभुक्तभूरिजाराया अपि तस्याः प्रियोभवत्॥ 6:321
In secret, he was sent for by an old messenger lady, as he was beautiful and strong, and he became the favourite of the queen [Didda], who had already had many lovers.
तुङ्गानुरागिणी राज्ञी पापा लज्जोज्झिता ततः।
रसदानेन वैमुख्यभाजं भुय्यमधातयत्॥ 6:322
Having become smitten with Tunga, she [Didda], who was sinful and shameless, then, by using poison, slew Bhuyya who was showing dissatisfaction.
धिङ्भिर्विजारान्कुपतीन्येषां विषमचेतसां।
फलशून्या स्तुतिस्तोषे दोषे प्राणधऩक्षय़ः॥ 6:323
Shame on her favourites, who had an unsteady mind, and with fruitless praises they made her happy, but those that pointed out errors they lost both lives and wealth.
Stein translates `धिङ्भिर्विजारान्कुपतीन्‘ as `shame on the bad masters’.
रक्कजो देवकलशो वेलावित्तः कृतस्तया।
भुय्याधिकारे कौट्टन्यमाचरन्निस्त्रपो विटः॥ 6:324
Rakka’s son, Devakalasha, was made an official by her [Didda] [probably Bhuyya’s position]. Bhuyya’s position was shamelessly abused by the vita for immoral purposes.
येपि कर्दमराजाद्या वीरा द्वारादिनायकाः।
तेपि कौट्टन्यमभजन्नन्येषां गणनैव का॥ 6:325
Kardamaraja and others, who were brave chamberlains [dvarapatis] also began immoral acts, and they had no care for her authority. If these brave men were doing shameless deeds, what about others?
चतुष्पञ्चाणि वर्षाणि तिष्ठन्नृपगृहे शिशुः।
भीमगुप्तोभवद्यावत्किंचित्प्रढीभवन्मतिः॥ 6:326
For four-five years, the child [Bhimagupta] stayed in the king’s palace, until he grew into a somewhat more mature intellect.
राज्यव्यवस्था यावच्च पितामह्याश्च वृत्तयः।
दुस्थिताः प्रत्यभासन्त संस्थाप्यास्तस्य चेतसि॥ 6:327
Until the unhappy state of affairs of the administration of the kingdom [literally, the ways of the king] and of his grandmother became clear [he stayed in the king’s palace].
अङ्गशीलविहीनाया निर्घृणाया निसर्गतः।
तावन्नेयाधियस्तस्य स चिन्त्यः समपद्यत॥ 6:328
She [Didda] who was handicapped in both limbs and morals, was ruthless by nature, then, swayed by others, he [Bhimagupta] received her cruelty.
अभिमन्युवधूस्तं हि चक्रे गू़ढप्रवेशितम्।
महाभिजननं पुत्रं तस्मात्सोभूत्तथाविधः॥ 6:329
Abhimanyu’s wife tried to hide her nobly born son [Bhimagupta], from the cruelty of Didda.
Stein translates this as `He was the scion of a noble family whom Abhimanyu’s wife had secretly substituted [as her own son. It was] for this [reason that] he was of such character.’
This bit about the child being substituted is a complete interpretation. There is nothing in the text to suggest that.
सा देवकलशेनाथ दत्तमात्रा विशङ्किता।
त्रपोज्झिता स्पष्टमेव भीमगुप्तमबन्धय़त्॥ 6:330
She [Didda], from Devakalasha, then, was given a suspicion about him [Bhimagupta] being hidden. Without shame, then, she openly imprisoned Bhimagupta.
निगूढे नन्दिगुप्तादिद्रोहे लोकस्य योभवत्।
संदेहः स तया तेन व्यक्तकृत्येन वारितः॥ 6:331
People were already suspicious of what she had done to Nandigupta and others. But her public actions against Bhimagupta made her treachery clear to others.
ताभिस्ताभिर्यातनाभिर्भीमगुप्तं निपात्य सा।
षट्पञ्चाशेभवद्वर्षे स्वयंक्रान्तनृपासना॥ 6:332
With various tortures, she killed [literally toppled] Bhimagupta. In the year 4056, she seated herself on the throne.
प्रवृद्धरागया राज्ञ्या दत्तोद्रेको दिने दिने।
सर्वाधिकारी तुङ्गोथ बभूवाधरिताखिलः॥ 6:333
With the increasing passion of the queen [Didda], giving rise to excesses every day, the prime minister, Tunga, became firmly established [in the administration].
सभ्रातृकेण तुङ्गेन मीलिताः पूर्वमन्त्रिणः।
राजविप्लवमाधातुमनयन्त विरागिणः॥ 6:334
Along with his brothers, Tunga began to unseat the old ministers. To create revolts against the king, the others [ministers] began their attempts.
तेथ संमन्त्र्य काश्मीरानानिन्युः क्रूरपौरुषम्।
उग्रं विग्रहराजाख्यं द्रुतं प्रायोजयद्द्विजान्॥ 6:335
They conspired and invited to Kashmir, a cruel and violent man named Vigraharaja, immediately with the help of the Brahmins.
Stein translates this as `They met in council and brought to Kashmir Prince Vigraharaja, the son of Didda’s brother, who was strong and possessed formidable valour.’
मुख्याग्रहारान्स प्राप्तो विधातुं राज्यविप्लवम्।
धीमान्प्रायोपवेशाय द्रुतं प्रायोजयद्द्विजान्॥ 6:336
Having reached the main agraharas, to cause a revolt, the intelligent man [Vigraharaja] sent Brahmins to start a fast unto death.
विहितैक्येषु विप्रेषु लोकः सर्वोपि विप्लुतः।
अऩ्वेषयान्वहं तुङ्गं तत्र तत्र जिघांसया॥ 6:337
With unity contrived among the Brahmins, the entire land was in turmoil. Everyday, he [Vigraharaja] was looking for Tunga, desiring to kill him.
कस्मिंश्चित्पिहितद्वारे तुङ्गं प्रच्छाद्य वेश्मनि।
दिनानि कतिचिद्दिद्दा तस्थावास्कन्दशङ्किनी॥ 6:338
Behind a secret door, Didda kept Tunga hidden in her house for some days, suspecting an attack [on Tunga].
तया स्वर्णप्रदानेन सुमनोमन्तकादयः।
ब्राह्मणाः समगृह्यन्त ततः प्रायो न्यवर्तत॥ 6:339
By giving gold to Sumano, Mantaka and others, the Brahmanas were paid and then dispersed back home as before.
Stein says Sumanomantaka is one person.
एवं तस्मिन्महाक्षेपे तया दानेन वारिते।
ययौ विग्रहराजः स भग्नशक्तिर्यथागतम्॥ 6:340
In such a terrible situation [accusation?], she warded it off by bribery. Vigraharaja returned home [as he had come], with his strength broken.
अथ दार्ढ्यं समासाद्य तुङ्गाद्याः प्रभविष्णवः।
शऩैः कर्दमराजादीञ्जघ्नुर्विहितविप्लवान्॥ 6:341
Then, gathering their strength, Tunga and the others, who were influential, slowly killed Kardamaraja and his colleagues, who had lost in the revolt.
सुलक्कनो रक्कसूनुस्तथान्ये मुख्यमन्त्रिणः।
रुष्टैर्निर्वासिताः देशात्तुष्टैस्तैः संप्रवेशिताः॥ 6:342
Sulakkana, the son of Rakka, and other principal ministers, who had been expelled from the country by angry people, were now happily brought back [to the country].
Stein translates this as `When dissatisfied, they exiled Sulakkana, Rakka’s son, and other chief
councillors, and brought them back [again], when pleased.’
प्रवर्धमानवैरेण गूढदूतैर्विसर्जितैः।
प्रायं विग्रहराजेन ब्राह्मणाः कारिताः पुनः॥ 6:343
With increasing enmity, with the help of secret messengers sent, once more by Vigraharaja, Brahmins were incited.
उत्कोचादित्सया विप्राः भूयः प्रायविधायिनः।
लब्धस्थैर्येण तुङ्गेन संनिपत्यापहस्तिताः॥ 6:344
Brahmins were considering the request, But, as they were willing to take bribes, Tunga, who had gathered his steadfastness, got rid of them [by bribing them].
तेषां मध्ये वसन्गूढमादित्याख्यः पलायितः।
हतो विग्रहराजस्य प्रियः कटकवारिकः॥ 6:345
In their midst, a man named Aditya, Vigraharaja’s dear [coachmaker?] who was living secretly, fled and was killed. It is also possible that Aditya and Vigraharaja’s coachmaker are two separate people and one fled, while the other was killed. We incline to the latter explanation.
शस्त्रक्षतः प्रतीहारो वत्सराजाभिधः पुनः।
न्यङ्कोतकादिभिर्जीवञ्जीवग्राहमगृह्यत॥ 6:346
Injured by weapons, the door-keeper by name Vatsaraja, once again, was captured alive by Nyankotaka and others.
ते स्वर्णग्राहिणो विप्राः सुमनोमन्तकादयः।
सर्वेपि बद्धास्तुङ्गेन कारागारं प्रवेशिताः॥ 6:347
The Brahmins like Sumana, Mantaka and others, who had taken bribes, were all tied up and sent to prison by Tunga.
Stein again says that Sumanomantaka was one person.
अथ फल्गुणनाशेन दृप्ते राजपुरीपतौ।
तां प्रत्यारब्धिरभवत्क्रुध्यतां सर्वमन्त्रिणाम्॥ 6:348
After the death of Phalguna, the lord of Rajapuri was proud [arrogant]. Displeased, the queen of Kashmir and all her ministers went to war with him.
निपत्य संकटे वीरः पृथ्वीपालाभिधस्ततः।
चक्रे राजपुरीराजः काश्मीरिकबलक्षयम्॥ 6:349
Having fallen on the Kashmiris in a narrow valley, the brave Raja of Rajapuri, named, Prithvipala, began to destroy the power of the Kashmiris [the queen of Kashmir, here].
शिपाटको हंसराजो विपन्नौ तत्र मन्त्रिणौ।
चन्द्राद्यैर्दुर्गतिर्दृष्टा मरणं यत्र भेषजं॥ 6:350
Shipataka and Hamsaraja [ministers of Didda] were killed and Chandra and the others, were so badly injured that death would have been a medicine.
अथान्येन पथाकस्मात्तुङ्गः सार्धं सहोदरैः।
कृत्स्नां राजपुरीं वीरः प्रविश्य सहसादहत्॥ 6:351
Then, by some different route, Tunga, accompanied by his brothers, entered Rajapuri and burnt down the entire city.
ननाश तेनोपायेन पृथ्वीपालः स पार्थिवः।
शेषाणां मन्त्रिणां सैन्यं पृथ्वीपालः स संकटात्॥ 6:352
By this means, he [Tunga] destroyed the armies of Prithivipala and delivered the other ministers from trouble.
Again Stein translates `संकट‘ as `narrow valley’. But in this case, it can be `trouble’ too.
अबलः सन्स भूपालस्तुङ्गाय प्रददौ करम्।
एवं कृतं तदा तेन नष्टस्यार्थस्य योजनम्॥ 6:353
With his power weakened, the king of Rajapuri gave tributes to Tunga. Doing thus, Tunga found a means to recover the lost money.
Stein translates अर्थ as `cause’.
प्रविशन्नगरं तुङ्गस्ततः स्वीकृतकम्पनः।
चकार डामरग्रामसंहारं सिंहविक्रमः॥ 6:354
Entering the [capital] city, Tunga accepted the Kampana [this seems to be some kind of official title] and the man with lion like valour [Tunga] destroyed the village of the Damaras.
दिद्दाप्युदयराजस्य भ्रातुः पुत्रं परीक्षितम्।
चक्रे संग्रमराजाख्यं युवराजमशङ्किता॥ 6:355
Didda, testing the son of her brother, Udayaraja, named Sangramaraja, made him the Yuvaraja without hesitation.
Stein says Didda made Sangramaraja Yuvaraja `without scruple’ (अशङ्किता). It seems to be more without hesitation.
सा हि सर्वाञ्शिशुप्रायान्पुरो भ्रातृसुतान्स्थितान्।
परीक्षितुं मुमोचाग्रे पालेवतफलावलिम्॥ 6:356
She took all the children of her brother, who were of the same age, and to test them, placed before them, a number of apple [this is an opinion, only – we are not sure what exact palevata fruit is]fruits.
शक्तः कियन्ति कः प्राप्तुं फलान्यत्रेति वादिनी।
साभवद्राजपुत्राणां तेषां कलहकारणम्॥ 6:357
She told them to get as many fruits as they were capable of. Thus, among the princes, she caused a quarrel [for the fruits].
गृहीताल्पफलॉल्लग्नप्रहारांस्तान्ददर्श च।
संग्रामराजं त्वस्वल्पफलभाजमविक्षतम्॥ 6:358
While they [the princes] had acquired a few fruits, they had taken many blows [from other princes]. But Sangramaraja had a large number of fruits, while he had taken few blows.
अनन्तफलसंप्राप्तावक्षतत्वे च कारणम्।
सविस्मयं तदा पृष्टः स तामेवं तदाब्रवीत्॥ 6:359
Asked by the surprised Didda the reason for his obtaining many fruits without receiving blows, he replied to her thus.
अऩ्योन्यकलहव्यग्रानेतान्कृत्वा पृथक्वसन्।
समावापं फलानस्मिन्न चाभूवं परिक्षतः॥ 6:360
He caused the fights between other princes and stood aside, and when the others were intent on their fights, he took the fruits. [This is a third person rendering of the direct speech used in the stanza. The direct speech is a bit awkward to translate.]
व्यसने संप्रवेश्यान्यान्स्थितानामप्रमादिनाम्।
न काः क्लेशविहीनानां घटन्ते स्वार्थसिद्धयः॥ 6:361
Those who are standing carefully aside and unperturbed, incite others into trouble [ and to fight for them] to obtain their selfish goals.
श्रुत्वेति तस्य सा वाचमप्रमत्तत्वदूतिकाम्।
भीरुर्नारीस्वभावेन रज्येमन्यत योग्यताम्॥ 6:362
Hearing the words conveying his clear thoughtful message, she [Didda], a coward, of womanly nature, accepted his explanation.
शूरस्य लभ्यं शौर्येण भीरोर्भीरुतया यथा।
कार्यं हि प्रतिभात्यन्तर्न भवेच्च तदन्यथा॥ 6:363
For a brave man, [his ends] are obtained by bravery and for a coward, [his ends] are obtained by cowardice. The work is done by their own means, not by others.
काष्ठे वह्न्युज्झितमपि भवेच्छीतशान्त्यै कपीनां
लोम्नां शुद्ध्यै सलिलमनलश्चाग्निशौचैणकानाम्।
जन्तोर्भावा विदधति यथा भाविनः कार्यसिद्धिं
तत्वं तेषां क्वचन सहजं वस्तुतो नास्ति किंचित्॥ 6:364
A stick that has fallen out of the fire [can also be read as half burnt by the fire, I think] is used by monkeys to warm themselves. To clean their hair, both fire and water are used by stags. As the mindset of a person/animal is, it is only by that means that the goals are attained. Therefore, there is no right or wrong [also useful or useless] in an object, only in those who use them.
तस्यामेकान्नशीत्यब्दशुक्लभाद्राष्टमीदिने।
देव्यां दिवं प्रयातायां युवराजोभवन्नृपः॥ 6:365
Thus, on the shukla Bhadrapada ashtami day of 4079, Didda passed away and the yuvaraja became the king.
स्त्रीसंबन्धेन भूपालवंशानां भुवनाद्भुतः।
तृतीयः परिवर्तोयं वर्ततेमुत्र मण्डले॥ 6:366
Due to his connection to a woman [Didda], the glory of his family had spread all over the world. This was the third time that a dynasty had changed due to marriage relations.
निर्नष्टकण्टककुले वसुसंपदाढ्ये
श्रीसातवाहकुलमाप महीतलेस्मिन्।
दावाग्निदग्धकुहरौ जलदाम्बुसिक्ते
चूतप्ररोह इव केलिवने प्रवृद्धिम्॥ 6:367
Without any thorns/obstacles in the family of Shree Satavahas on this earth, he had got wealth and power. In a great blaze, everything was burnt, but like a mango plant that sprouts afresh after a small rain, he returned.
अथ स मृदुतयान्तर्गूढधैर्यानुभावः
सुखमवनिमशेषां दोष्णि संग्रामराजः।
बिसकुलनिभशोभानिह्नुतप्राणसारः
फणकुल उरगाणामीशितेव न्यधत्त॥ 6:368
Thus, he [Sangramaraja] was very gentle, and had hidden his courage and had found all the enjoyment on earth. Like a lotus plant, he had hidden his power, but like Adishesha, he took the weight of the earth on his shoulders.
Ghazni War Under Sangramaraja
श्रीत्रिलोचनपालस्य शाहेः साहायकार्थिनः।
देशं ततो मार्गशीर्षे मासि तं व्यसृजन्नृपः॥ 7:47
To the land of Sri Trilochanapala Shahi, who was seeking aid, the king [Sangramaraja] sent him [Tunga] in the month of Margashira.
राजपुत्रमहामात्यसामन्तादिनिरन्तरम्।
सैन्यं तमन्वगाद्भूरि भुवनक्षोभणक्षमम्॥ 7:48
With an endless army, princes, nobles, ministers and vassals enough to cause destruction to the earth following him [Tunga], he entered the Shahi kingdom.
अग्रागतेन स तथा शाहिना कृतसत्क्रियः।
पञ्चषाणि दिनान्यासीत्तद्देशे स यदोन्मदः॥ 7:49
With the Shahi [Trilochanapala] himself coming at the head, he [Tunga] was welcomed. For five or six days, he was there, full of pride/arrogance.
प्रजागरचरन्यासशस्त्राभ्यासदिवासनाः।
अभियोगोचिताः शाहिरपश्यंस्तं तदाब्रवीत्॥ 7:50
Seeing them not very serious, moving around without care, warlike and ready for battle, Shahi spoke to him [Tunga] thus.
तुरुष्कसमरे यावन्न यूयं कृतबुद्धयः।
अलस्यविवशात्तावत्तिष्ठतास्मिन्गिरेस्तटे॥ 7:51
Since you are not experienced in the art of warfare of the Turks, and are fatigued and not ready for war, you should stay here on the edge of the hill.
एवं त्रिलोचनेनोक्तं सोग्रहीन्न हितं वचः।
तस्थौ परं समं सैन्यैरुत्सेकादहवोत्सुकः॥ 7:52
He [Tunga] did not take the good advice of Trilochana, spoken thus. He stood with his army, proud and intent on battle.
हम्मीरेण तदा सैन्यं जिज्ञासार्थं विसर्जितम्।
तौषीपारे मितप्रायैस्ततस्तीर्त्वावधीद्बलैः॥ 7:53
[A contingent of] the army sent by Hammira [Amir of Ghazni] for reconnaissance, on the banks of the river Taushi, with limited strength, was killed [by Tunga].
ततस्तमाहितोत्सेकमपि शाहिः पुनः पुनः।
जगादाहवतत्वज्ञः पूर्वोक्तामेव संविदम्॥ 7:54
Then, to him [Tunga] who was arrogant, Shahi, who knew the art of [Turkish] war, again and again gave the same advice.
स तस्य नाग्रहीद्वाक्यं रणौत्सुक्यवशंवदः।
प्रत्यासन्नविनाशानामुपदेशो निरर्थकः॥ 7:55
He [Tunga] did not take the words of Trilochana, consumed by his passion for war. To those whose destruction is approaching, advice is useless.
प्रातस्ततः स्वयंकोपात्तुरुष्कानीकनायकः।
सर्वाभिसारेणागच्छच्छलाहवविशारदः॥ 7:56
In the morning, then, the head of the Turkish army himself, an expert in warfare, in deceit, arrived to attack.
अथ तुङ्गस्त कटकः सहसा भङ्गमाययौ।
शाहिसैन्यं परं संख्ये ददृशे विचरत्क्षणम्॥ 7:57
Then Tunga’s army was swiftly brought to ruin. Shahi’s army in the next moment [also] began to dissipate.
शाहिसैन्ये गतेप्यासीज्जयसिंहः स्फुरन्रणे।
श्रीवर्धऩश्च संग्रामे विभ्रमार्कश्च डामरः॥ 7:58
Although Shahi’s army was gone, Jayasimha sprang into the battle, as did Shreevardhana and Vibhramarka Damara.
घोरे तुरङ्गतुमुले प्रहरद्भिस्त्रिभिर्भटैः।
वीरक्षेत्रे निजे देशे रक्षितस्तैर्यशक्षयः॥ 7:59
In the violent tumult of the horses, the three soldiers [who were mentioned previously, I expect] with attacks, in the battlefield, protected their country’s honour.
कस्त्रिलोचनपालस्य माहात्म्यं वक्तुमीश्वरः।
निःसंख्या अपि यं संख्ये न जेतुमशकन्द्विशः॥ 7:60
Who is the man who can speak of the greatness of Trilochanapala? Innumerable numbers also could not defeat him.
शुशुभे रुधिरासारवर्षी युद्धे त्रिलोचनः।
कल्पान्तदहनज्योतिर्विसारिव त्रिलोचनः॥ 7:61
Trilochana gloried in attacks in battle, although his blood was flowing. He was burning like the Triolchana [Shiva] at the end of the kalpa [during the end times].
स योधयित्वा संग्रामे कोटीः कङ्कटवाहिनाम्।
एकाकी कार्यमर्मज्ञो निर्ययौ रिपुसंकटात्॥ 7:62
Having fought in the battle, among the crores of armour bearers, he [Trilochana] alone knowing the secret of his work, exited from the misery of his enemies [he left the battlefield].
गते त्रिलोचने दूरमशेषे रिपुमण्डलम्।
प्रचण्डचण्डालचमूशलभच्छायमालशे॥ 7:63
With Trilochana gone far, with no enemies [following him], the huge army of scoundrels [Ghazni’s army] became [to his kingdom] as a band of locusts.
संप्राप्तविजयोप्यासीन्न हम्मीरः समुच्छ्वसन्।
श्रीत्रिलोचनपालस्य स्मरञ्शौर्यममानुषम्॥ 7:64
Having obtained his victory, the Hammira [Mahmud Ghazni] did not sigh [in relief], remembering the inhuman bravery of Shree Trilochanapala.
त्रिलोचनोपि संश्रित्य हास्तिकं स्वपदाच्च्युतः।
सयत्नोभून्महोत्साहः प्रत्याहर्तुं जयश्रियम्॥ 7:65
Trilochana himself, having mounted his elephant, with his way unbarred, became engrossed in his effort to regain victory [against Ghazni].
यथा नामापि निर्नष्टं शीघ्रं शाहिश्रियस्तथा।
इह प्रासङ्गिकत्वेन वर्णितं न सविस्तरम्॥ 7:66
Thus, soon, as even the name of Shahi glory/wealth was lost, so it is not possible to describe it at great length due to the scope [of this work].
स्वप्नेपि यदसंभाव्यं यत्र भग्ना मनोरथाः।
हेलया तद्विदधतो नासाध्यं विद्यते विधेः॥ 7:67
What was not possible even in a dream, where desires are destroyed, playfully by Fate, such impossible things are made possible.
ईषद्यद्भूमिवैपुल्यं राज्ञः शङ्करवर्मणः।
वृत्तान्तवर्णने पूर्वममुत्र प्रकटीकृतम्॥ 7:68
A little of the width of the kingdom of Shankaravarma, in the description of the news before, here it is disclosed.
स शाहिदेशः सामात्यः सभूभृत्सपरिच्छदः।
किमभूत्किमु वा नाभूदिति संचिन्त्यतेधुना॥ 7:69
This Shahi country, this minister, this king, this family – what happened or what did not happen, we think of now [in surprise].
अवतारं तुरुष्काणां दत्वाशेषे महीतले।
प्राप्तभङ्गस्ततस्तुङ्गः स्वदेशं प्राविशच्छनैः॥ 7:70
With the descent of the Turks made possible, who rendered the country [of the Shahis] desolate, and then, Tunga, having obtained his ruin, returned slowly to his own country.
सृगालायेव तुङ्गाय लब्धभङ्गाय भूपतिः।
न तत्रागसि चुक्रोध स धैर्यसदृशाशयः॥ 7:71
Only for jackals like Tunga, who had obtained ruin, in that vexation, did the king not get angry with him, who was hoping for something like bravery.