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The Hymn of Mudgala Bharmyasva (X. 102)
19
Far be the evil. Who has seen thus ? Whom they yoke, him they allow to lie down, be dumped. To him they do not bring grass, nor water. The superior one carried the yoke guiding properly.
(Griffith regards this verse as unintelligible. Velankarthinks that the drughana' is placed on the chariot and is being taken home in a triumphant manner. la 'yam yunjanti' perhaps after Sāyaṇa 'yam' and 'tam' are taken to refer to the chariot whereas these expressions refer to the drug, hana' itself. Further this way of honouring the drughana' would go against the gross neglect as indicated in not offering it either grass or water which reveal the alfection and esteem. The verse speaks of the evil that is ingratitude as seen in this neglect. 'pradedisar' is directing the movement or showing the direction,' The drughana as the companion, not only kept pace with the bull but also guided the movement. It, hence, carried the yoke, dhuro vahati pradediśar'; therefore it is regarded as better, superior, excellent, 'ullara' having all these shades. Velankar rightly takes 'äre agha' in the sense of fantam papam'. It is to be remembered that the drughana is the deity, devata'. It is the expression pradedisat that is responsible for the version that the mace was thrown in front of the chariot and it showed the way but such an indication is not availa. ble in the bymn.)
pariurkteva pativid yamanat pipyanu kücakrena siñcan esaisyu cidrathya jayema sumangalam sinavadastu sātam // (11)
Like a neglected wife swelling with milk she obtained her husband, she prospering through bad wheels. May we conquer with her as the driver eagerly seeking the desired wealth and cattle. May our gains be auspicious and rich in food.
(Mudgalani's good fortune is here described. She was upto this time a neglected wife, a parivykta', perhaps because of her barrenness. Among the King's wives parivýktā' is one who is avoided. But now through this victory which she gained for Mudgala by her driving, she found favours with him and she is restored to her proper and lawful place, in this sense she has found her husband. Mudgala did recognise the signal service rendered by her in this battle. The main idea appears to be expressed in the clause 'pipyāna kūcakrena iya siñcan' which appears to mean she prospered as if sprinkliog prosperity through the "kücakra'. Kücakrena' is a problem. Velankar understands by it an endlessly moving water wheel and so kūcakreņa siñcan' is one pouring water through a water-wheel to a thirsty person perhaps referring to the fact that she did oblige Mudgala in the hour of his peed. It is possible that we have here a simile with a pun, slisto pama; kūcakra' suggesting a bad wheeled chariot and 'an ilorganised mechanism for sprinkling' a water-wheel as Velankar would like
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