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The Hymn of Mudgala Bharmyaśra (X'. 102)
a war and a chariot race. For instance we see Ekadadyu Naudhas in his obvious race-hymn (VIII.88.8) invoking Indra, Races involved horses, arvat, but I think rarely bulls, vṛşabhas. One may here refer to vajesu arvatāmiva' (IX.47.5), 'arvanto na kāṣṭhām' (VII.93.3). The words 'rathasanga' (IX.53.2), 'rathya ōji' (IX.91.1) do indicate the chariot races. Yet with all this evidence which I may call as indecisive in itself' being relevant in the contexts of both the war and the race, I am not inclined to accept Velankar, Geldner, Pischel and Von Bradke so far as their race theory' goes. My reasons are that in the first place we are dealing here with a bull and the car or the chariot since the hymn uses both the words, 'ratha' (1,2,11) and 'anas' (6) and more commonly the race involves horses. It may be urged against this argument that here we have a unique race in which a chariot or car drawn by a bull and a wooden dummy and driven by a lady is shown as winning the race. This may be granted. But then what about the presence of the persons who seek to kill, those who attack and of the weapon of an arya or a dasa jighamsataḥ, abhidasataḥ, āryasya va dusasya vadha' indicated in the hymn. (3) Who are the proud rivals, 'abhimati' against whom the bull charges? (4) Such vile enemies are not spoken of in the contexts of a race in the Rgveda as for instance, in the songs of Gauraviti Sāktya (X,74), Ekadyu Naudhas (VIII. 80) and others. There is another circumstance which to me has significance. It may be granted that mud galaḥ pradhane jigaya' may indicate a war as well as a race; but then. this view cannot be taken in the context of the words 'bhare kṛtam vyacedindrasena' (2). In the hymns of war and race there occur the words 'bhare kṛtam' and 'bhare hitam' obviously referring to the prize collected. It is seen that the words 'bhare hitem' occur in the context of races while 'bhare kṛtam' occur in the context of wars. Thus in a clear 'race' context (VIII,88.8) we have 'urot käṣṭhā hitam dhanam'; at another place (IX. 53.2) we have have 'dhane 'rathasange dhane hite'; at yet another place (VI. 45.13) we hite bhare' and 'jeși hitam dhanam.' As against this in places where a war is contemplated we have the words 'bhare kṛtam'. Thus at one place (1.132.1) we have 'vi cayema bhare kṛtam, vajayanto bhare kṛtam'; at another place (IX. 97.58) we have 'bhare kṛtam vicinuyama' and finally another supporting circumstance is that Indra, the most successful in war is called as jyestharaja bhare kṛinu'. (VIII. 6,3). I might further refer to the fact that phrase for collecting the spoils in war appears to be 'bhare kṛtam vi ci' as is to be seen here. (IX. 97.58; I. 132.1) and this very pharse occurs in the hymn before us in 'bhare kṛtam vyacedindrasena' (2). To me, the Vedic poets appear to make a subtle distinction between a race and a war and are therefore deliberately using these two distinct phrases. In the race the prize is fixed, placed and so we have bhare hitam dhanam' or 'dhane hite' and so on. On the other hand in a war the spoils are uncertain
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