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T. G. Mainkar
illustrious Jady as that Mudgala's wife was Indrasenā and she was an
ladies. The would appear from her being grouped with other celebrated Epic goes on:
'nalasya wi damayanti yatha abhūt yathā saci vajradharasya caiva / nārāyani cendrasena bubhūva vasya nityam mud galasya ajamidha //
This name Indrasenā appears in the Hymn of Mudgala also in such a manner as to suggest it being Mudgalāni's name. The reference is
rathirabhūnmu galani gavistau bhare kstam vyacedindrasena / 2.cd. The grammatical form mudgalāni' clearly expresses the relation of the woman with Mudgala while Indrasenā being a word again grammatically co-ordinated with mudgulāni' would appear to be the proper name of the lady in question. Further Mudgala's father in the Purāņic accounts is Bharnyasva, a fact that seems to be confirmed in the Rg-vedic name of the seer of this hymn which is given as 'mudgalo bharmyasvah'. The Puranas seem to create some confusion in the accounts by mixing up the two peoples, the Titsus and the Pancalas, but it is to be remembered that there is a fair agreement in their accounts upto Mudgala Bhārmyasva. The family tree would indicate that this king Mudgala and Indrasena flourished three or four generations prior to Sudāsa Paijavana who is the central figure in the Dasarājna War. The Rgveda as it is, is largely of the times of Sudasa Paijavana and it is therefore perfectly natural and understandable if an event of three to four generations earlier involving Mudgala and his wife is regarded as an 'itihäsa-ākhyāna' and becomes a proper subject for a ballad. Mr. Jambunatham (SP. 25. AIOC 1969, p. 13) regards Mudgala to be a typical Vedic rși, a sage, who worshipped no other god than his mace, Mudgala Bhārmyaśva was a king undoubtedly and yet he was regarded as a sage or a 'mantradik' quite in keeping with the Vedic tradition for there are like Devāpi and others who are 'ksatriya' seers. The Vedic hymn of Mudgala makes repeated references to Indra seeking his protection in 'indro avatu' (1, b), 'antaryaccha vajram indra obhidasatak' (3.ab) 'indra udayat patim' (7.C) and finally, there is the eulogy of Indra in "tram visvasya jagatah cakşu indra' (12) and therefore it would be difficult to accept the view of Mr. Jambunathan that the sage Mudgala did not worship any other god than his mace. Similarly with the Puranic tradition so uniformly asserting the royalty of the sage Mudgala, it would be difficult to agree with Dange that he is only a representative of a village headman and the lady is bis wife the hymn furnishing no indication whatsoever in this regard. If at all an indication is available in the hymn itself it points to the royalty of Mudgala. In parivykteva pati. vid yam anat' (11) is an indication that Mudalāni was like a parivykta, a neglected avoided wife and this reference would point to Mudgala's having
