Sambodhi 1975 Vol 04

SR No.: 520754
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad
Publication Year: 1975
Total Pages: 427
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 30 MB

Page 107

T. G. Mainkar
a war and a chariot race. For instance we see Ekadadyu Naudhas in his obvious race-hymn (VIII.88.8) invoking Indra, Races involved horses, orvat but I think rarely bulls, vrşabhas. One may here refer to vajeșu arvatāmiva' (IX.47.5), 'arianto na kusthäm' (VII.93.3). The words "rathasanga' (IX.53.2). 'rathya aji" (IX.91.1) do indicate the chariot races. Yet with all this evidence which I may call as indecisive in itself' being relevant in the contexts of both the war and the race, T am not inclined to accept Velankar, Geldner, Pischel and Von Bradke so far as their 'race theory' goes. My reasons are that in the first place we are dealing here with a bull and the car or the chariot since the hymn uses both the words, 'ratha' (1,2,11) and 'anas (6) and more commonly the race involves horses. It may be urged against this argument that here we have a unique race in which a chariot or car drawn by a bull and a wooden dummy and driven by a lady is shown as winning the race. This may be granted, But then what about the presence of the persons who seek to kill, those who attack and of the weapon of an arya or a dāsa jighānsataḥ, abhidāsataḥ, āryasya va dusasya radha indicated in the hymn. (3) Who are the proud rivals, "abhimāti' against whom the bull charges ? (4) Such vile enemies are not spoken of in the contexts of a race in the Rgveda as for instance, in the songs of Gauraviti Śaktva (X.74), Ekadyu Naudhas (VIII. 80) and others. There is another circumstance which to me bas significance. It may be granted that mud galah pradhane jigāya' may indicate a war as well as a race; but then this view cannot be taken in the context of the words 'bhare krtam vyacedindrasena' (2). In the hymns of war and race there occur the words 'bhare krtam' and blare hitam' obviously referring to the prize collected. It is seen that the words bhare hitem' occur in the context of races while 'bhare krtam' occur in the context of wars. Thus in a clear 'race' context (VIII,88.8) we have 'urul kasthā hitam dhanam'; at another place (IX, 53,2) we have 'rathasange dhane hite'; at yet another place (VI. 45.13) we have dhane hite bhare' and 'jeși litam dhanam. As against this in places where a war is contemplated we have the words 'bhare kytam'. Thus at one place (1, 132.1) we have 'yi cayema bhare kytam, vajayanto bhare krtam'; at another place (IX. 97.58) we have bhare krtam vicinuyama' and finally another supporting circumstance is that Indra, the most successful in war is called as jyestharāja bhare krinu'. (VIIT, 6.3). I might further refer to the fact that phrase for collecting the spoils in war appears to be 'bhare krtam vi ci' as is to be seen here. (IX. 97.58; I. 132.1) and this very pharse occurs in the hymn before us in 'bhare krtam vyacedindrasena' (2). To me, the Vedic poets appear to make a subtle distinction between a race and a war and are therefore deliberately using these two distinct phrases. In the race the prize is fixed, placed and so we bave 'bhare hitam dhanam' or dhane hite' and so on. On the other hand in a war the spoils are uncertain