Madhuvidya

Author(s): S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad

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M. A. MEHENDALE
use of the verb a vah. is found in RV 3.4.1: á deva devan yajá. thaya vakşi sákhā sakhint sumánā yaksy agne 'oh god, bring here (in a chariot) the gods for sacrifice, a charioteer (bringing) those who drive with him; being of good mind, offer them sacrifice, oh Agni'. The meaning is equally clear in RV 8.2.27, where about Indra it is said: éha hári brahmayújā sagma vakşataḥ sákhāyam 'May the horses, yoked with a prayer (to the chariot), the able ones, bring the warrior here.'13
In RV 7.95.4 Sarasvati is described as going over to the sakhis who, with bent knees, approach her: mitájñubhir namasyair iyāná Tāya yujá cid úttară sákhibhyah.4 The expression mitájñu 'with bent knees' has caused difficulty because it is difficult to imagine some one moving forward with bent knees. But this difficulty disappears when we understand sákhibhyaḥ not as 'friends' but as referring to the singers who go to Sarasvati in the same chariot. Since they drive in a chariot they have their knees bent while approaching Sarasvati. Instead of mitájñu appears abhijñú in 3.39.5. There Indra is called the charioteer (sákhä) going with Navagvas, the fighters riding the same chariot (sákhis). The posture of the Navagvas is described as 'with bent knees' (abhijñú): sákhã ha yatra sákhibhir návagvair abhijnv á sátvabhir gá anugmán.15
It has been mentioned above that the term sákhi could be applicable either to the charioteer or to the fighter riding the same chariot. Hence if we get an expression like sakhā sákhyuḥ śrnavad vándanāni. (3.43.4) it is better interpreted to mean 'may the fighter hear the praises of the charioteer'. That the heroes going to war were often praised by their charioteers is well known. Hence we read in 8.43.14 tvář hý agne agnina .... sákhā sákhyā samidhyáse 'For, you, oh Agni, are kindled by fire .... as a warrior (is roused) by the charioteer'. 16 Incidentally it seems that the place of the charioteer in the chariot was to the right of the warrior. Indra asks Vāyu (cf. Lüders, Varuna I. 221) to drive his chariot and
13. Also hay all vide also spausus tá Also
13: Also cf. 10.73.4 where Indra is requested to bring Näsatyä with him so that
they may all ride together, samaná turnir úpa yisi yajñiám násatya sakhyaya vaksi. Sakhyá also appears in relation with viv yu- 'to disjoin, separate', makir na end sakhyá ví yauşus táva cendra vimadásya ca vseh / ...... asmé te
santu sakhya siváni (10.23.7). Also 8.86.1. 14. (Sarasvati) is being approached by the worshipful ones with bent knees.
She, yoked with riches (i.e. carrying riches with her), is more bountiful 10
(the singers) riding the same chariot.' 15. When the charioteer (Indra) followed the cows with Navagvas as fighters
driving with him with bent knees...' The same picture of sitting with bent knees in a chariot is to be seen in the race (1.37.10), in approaching Agni found in a distant place (1.72.5), in Indra's coming to the worshippers (8.92.3), in the worshippers' wanderings on the broad earth (3.59.3), and in Indra's
winning the cows with his singers (6.32.3). 16. Cf. sákhyä.... stután 10.50.2 in the context of battles, races or fights with
Vrtra. Also cf. 8.92.33 where singers riding with Indra praise him. Also cf Lüders' interpretation of RV 10.73.5 (Varuna I 180 f.n. 2 and II 424).
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