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T. G. Mainkar
driver. sraräyya' contest, 'āji' at the very outset. Mudgalani became the frathi,' conquered a thousand, ajayat sahasram' and she did collect the
Indra is invoked and is booty, bhare kstam vyacet indrasena (2), Again, requested to hurl his weapon at the enemies who seek to kill and the dan. gerous weapon whether of all Arya or a Dasa is desired to be warded of (3). In this contest, aji, Mudgala bas won a thousand cows, 'sahastama gayām pradhane jigaya' (5). The driver Mudgalani had her status increased on account of this victory, 'parivykteva patividyamanat pipyana' (11). Finall. there is the expression of the gratitude on the part of the victors whon Indra had favoured and wliose greatness therefore they extol (12). The victory belonged to Mudgala is asserted twice as if to emphasise the fact; for we get, 'sahasram gavan mud galaḥ pradliane jigāya' (5) and again jigāya satavat sahasram gaväm mudgalah pşlanajyești (9). Similari: the fact of Mudgalallı being the driver is asserted twice, in rathirabhüt mudgalani' (2) and in 'särathirasya keśr' and this is implied in a third somewhat clever suggestion in ycchanti şına nispado mudgalānim (6). The contest in which Mudgala and Mudgalani participate is an äii' (1) a 'gavişti' (2) a "pradhana' (5). There are three elements that seem to have brought success to Mudgala; for while speaking about the bull, it is said 'yena mudgalah jigāya' (5), so also while speaking o! the drughana''the Wooden Block or Mace' it is said that it was the associate of the bull, ‘vrşabhasya yuñjami' and through it Mudgala won the thousand, 'yena jigaya sahasram' (9). Mudgalāni's driving too has been responsible in securing this victory and lastly there is the protection offered by Indra in response to the prayer in 'ratham indro 'vatu' and 'puruhüta no 'va' (1). At this contest the presence of murderous enemies, jighamsataḥ abhidasatak and of the weapons of dasa' and an "ārya' is referred to (3), the oppo. nent is referred to as being attacked by the bull in ‘kādam sma trmhar abhimatin eti' (4). Other graphic details supplied are that when Mudgalani drove the chariot and won a thousand, the wind made her garment flow, ‘uta sma väto vahati võso asyah' (2); the bull had drunk a lake of water (udno hrdam apibat' (4) and with his shattering horn he attacked the opponent, “kūtam sma trhat abhimatim eti' (4). This bull was a very vigorous and strong one, muşkabhūrah' and during the contest they made the bull thunder and urinate, 'nyakrandayan amehayan vrsabham' (5). As the bull ran, the dung fell on the person of the driver, the lady Mudgalani, «rcchanti şma nispado mudgalūnim' (6). The bull was, it appears, protected by Indra, 'indraudavat patim aghnyünām (8) and so it worked & wonder and seeing the cows gained strength (8). The Mace 'drughana' was the bull's companion at the chariot at the other side 'drughanam vrşabhasia yuñiam' and this was allowed to lie on the battle-field, kasthuyah madhye śayānam 9). Neither was grass nor water taken to some one who carried
