A History of Sanskrit Literature c14.s6.10

c14.s6.10

We must, however, realize that Kalhaṇa was completely under the dominion of Indian views of life, which rendered doubt on such topics idle. The current theory of the ages of the world told him that he was living in the Kali age, when things were far declined from their ancient glory; it was, then, idle to mete the past by the present. Again, to seek for rational explanations of human action by merely stressing the motives of the present day would be idle, for man's deeds are the outcome of ancient acts, looming up from a forgotten past which may at any time bring forth deeds incalculable and utterly at variance with the character of their performer. Yet fate ranks also as a cause of action, nor does Kalhaṇa take care to show that it can be reconciled with the doctrine of Karman. It is fate¹ which drives Harṣa at the close of his life to disregard wisdom and policy, though it is clear from the poet's own account that the unhappy prince was a madman. Fate again is blamed for the ingratitude shown by recipients of the royal favour. But if all these explanations fail to satisfy Indian credulity avails, for it admits possession by demons, and Kalhaṇa actually himself ascribes² to this cause an obvious political murder. He accepts also the power of the man who starves himself to death to bring about terrible effects, though he hated the Brahmanical employment of this device to influence royal policy. The desecration of shrines naturally evokes the wrath of the gods, and Harṣa and Sussala pay for their evil acts by death. The anger of Nāgas, spirits of Kashmir's springs, is specially frequent and deadly, while omens and portents are accepted as of unquestionable validity. We need not wonder, therefore, when we find Kalhaṇa solemnly recording and believing in the resurrection by witches of Sandhimati, impaled by his jealous king, and his attainment of the royal power.