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The Hymn of Mudgala Bhörmyasya (X. 102)
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practice', a way which may not win general approval, 'subharvam' may indicate the reason why the cattle were stolen.)
kakardave yrsabho yukta astdavävacit särathirasya keśı / dudher yuktasya dravataḥ sahānasa şcchanti şmā nispado mud galānim || (6)
For crushing the enemy was yoked the bull, his driver with long hair shouted. Of the irresistable yoked, while running swiftly with the chariots the dust raised, moved towards Mudagalanj.
("kakardave' is a problem. The word occurs only here. Sāyana takes it as "himsanaya satrūņām'. Ludwig thinks "kakarda' to be a part of the charlot, farther end of the chariot pole. Griffith renders the word as in the hope of victory'. Von Bradke thinks the word to be 'ka pardave and thus tries to get over the difficulty. Velankar is of the view that .kakardave'is either dative or locative and is the duminy that was in charge of Mudgalani and Velankar further, thinks that it might be suggestive of the cracking sound made by the dummy. He also adds that this same dummy is called refractory, \dudhi' since it was mechanical and its movements had to be entirely guided by the driver. It is difficult to accept these suggestions. Dange takes the word to suitably indicate the dig in the ploughing, which has no suitable context here. Looking to the trend of the narrative and of the line, the straightforward way of the lines would be to regard them as parallel constructions and telling us something about the bull and the driver. The first line tells us about the very purpose for which the bull was yoked, hence we have "kakardave yukta' in the context of the 'vrṣabha' and in the second line we have of the bull stated dudheh yuktasya dravatah'- all the genetives going together and this "yukta' is obviously identical with the yukta' in the first line. Thus "kakardave' gives the purpose while dudheh' a genetive speaks of the bull. 'Dudheh' also is a problem for it occurs only here. In 'avāyacīt sarathih asya keśr', 'asya' paturally stands for the “vrsabha' in the preceeding part. 'keft' is Mudgalāni. the lady with long tresses. Her bair like her garment fluttered in the breeze and to indicate this fact the word “kebi' has been deliberately used. The words 'vrşabhah yukta asit' and 'sārathih asya kesi' clearly repudiates Velankar's suggestion that Mudgalani drove the drughana, the dummy and it was Mudgala himself who drove the bull. The entire verse speaks of the ‘vrşabha' and the 'kesi sārathi Mud galani' and of nothing else. In the circumstances dudhi' appears to be the adjectve of the bull running with the cart, saha anasa, going with dravatah'. Griffith seems to drop the word in his rendering. Velankar takes it to mean 'refractory' and going with the dummy, the drughana. Considering all these factors I prefer it to follow Sāyana who renders it as 'durd harasya' meaning of the irresistable' and this fits in well with the mighty fursabha' which is already described as
