Upabrmhana and Rgveda Interpretation

SR No.: 001582
Original Sutra Author: N/A
Author: T G Manikar
Publisher: L D Indology Ahmedabad
Publication Year: 1975
Total Pages: 74
Language: English
Classification: Book_English, Literature, & Story
File Size: 5 MB

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The Hymn of Mud gala Bharmyaśva (X. 102)
cows in addition to a chariot; but in the hymn there is no reference to an additional chariot being won (5,9). It would therefore be better to underst. and it as suggesting the instrumentality of the chariot in the victory and this is as a matter of fact suggested in the preceeding verse. 'rathirabhūt' must be understood in agreement with 'sārathirasya kesi (9). She is 'rathi' for she plays an important part through her skillful driving.)
antaryaccha jighamsato vajramindrabhidāsatah / dāsasya rā maghavannāryasya vā sonutar yavayā vadham // (3).
Oh Indra, hurl thy bolt amidst those that seek to kill and those that attack. Oh Bounteous one, keep away the secrcetly used weapon whether of a Dasa or of an Arya.
(Like the first verse this third one is spoken by Mudgala being a prayer to Indra. Some take 'antaryaccha' as 'do not allow to come out, keep it within', and connect it with the 'weapon of the enemey who seeks to kill and attack'. In this case 'vajra' is taken in a secondary sense of a deadly weapon'; its primary meaning is the deadly weapon of Indra. It would be better to connect 'antah' with the forms 'jighamsatah' and 'abhidasataḥ and understand as 'amidst the enemy who seeks to kill and attack. Vajra' then can be taken in its so well known and familiar primary sense. This way would also better agree with the request to Indra. 'abhi' with dās' is to attack. “yavaya' separate, keep away the 'vadha' 'weapon of one who uses it secretly going with 'dāsasya or äryasya'. The contrast in 'vajra' and 'vadha' is intended deliberately, one is inclined to think )
udno hrdama pibajjarhrşāṇaḥ kūtam sma tịrhadabhimātimeti pra muskabhāraḥ śrava icchamānah ajiram bāhu abharat sişāsan | (4)
Delighting, he djank a lake of water. He attacked the enemy with a tearing horn. With massive testicles, desiring fame, in no time, wishing to capture, he brought into play his arms, forelegs.
(The bull is spoken of as the agent of the various actions referred to bere, drinking water, attacking enemy, desiring fame and running on all fours. 'Udno hrdam apibat' obviously has its agent the bull for this fact has a relation with 'amehayan' in the next verse. kuta' appears to be a problem; its meanings are horn, peak, a point etc. Velankar thinks that 'kūta' here refers to the Drughana, the dummy while Dange thinks that it refers to the 'plough-share'. Wilson is following Sayana in rendering 'he cleft the mountain peak, he went against the enemy'. Griffith observes that 'feeling uneasy he hung his head and struck the ground with his horns.' Velankar renders "the Kūța, the dummy, goes forward dashing down the proud rival. To me, we have, it appears, a syabhāvokti' in which we are told that the bull after delightfully drinking a lake of water attacked the enemy with his horn flourishing, meaning his hoin in a slanting position with a