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The Hymn of Mudgala Bharmyaśva (X. 102)
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drove the chariot and Mudgaläni simply accompanied Mudgala in the chariot. He thinks that Indrasena's husband Brahmiştha is not mentioned in the hymn for he had taken to 'brahmanhood' and had forsaken possibly his wife Indrasena and it is therefore she and not Mudgalāni is 'parivrkta'. All these suggestions conflict with tbe account of the hymn violently; for it is clear that Indrasenā and Mudgalāni are one and the same. Even if 'indrasena' is taken in an adjectival manner, it is qualifying Mudgalān; and so these are not two distinct persons. The hymn clearly suggests Mudgalāni to be the driver and also a cause of the success and hence she is not a passive spectator. It is too much to think that ‘vad hri' refers to Vadhryasva who plays not only no part but also has no possible place in the incident in the hymn. Ludwig rightly thinks that here is a war described but assigns a different role to the drughana' which is a mace according to him. The mace was thrown in front for it showed the way the thieves had gone and when victory was achieved the king threw the mace upon the field of battle and it lay there 'kasthāyā madhye drughanam sayanam' as the hymn puts it. The club or the mace helped King Mudgala in this manner. One feels that the correct significance of the phrase, 'vrşabhasya yunjam' is being lost here. The internal evidence is clear that the mace was yoked to the chariot and it drew it helping the bull.
In view of these various opinions about the hymn a fresh look at it wouid appear to have some justification. The obscurities in the Rgveda are a constant challenge to its students, Sāyana prefaces the hymn with two earlier references to the hymn. He goes on : 'atrāhuḥ -
mud galasya hşlā gõ vaḥ coraiḥ tyaktua jaradgavam / sa śiştam sakațe kyļvā gatvaika rjurähavam |
drughanam yuyuje'nyatra coramärganusarak / tathi nirukte'pīyan katha sūcita
mudgalo bhürmyasva rșih vrşabham ca drughanam ca
yuktvo samgrāme vyavahrtya ajim jigāya iti'. (IX.23.) The Nirukta (18. 23,24) practically comments on two įks (X.102. 5 and 9) of this hymn and in the process regards this account as 'itihāsa' in its tatra itihāsam ācaksate.' Durga's commentary further helps us to understand certain points about which confusion appears to have made in the different interpretaions. Thus the central theme is a war 'aji, pradhana, samgrāma' in which Mudgala wins his stolen cattle. In the Rgveda we have references to cattle-lifting and cattle-raiding, not only on the mychological plane but on the human one too. Mudgala has all his cattle stolen and is left with only one strong bull as the hymn describes the bull drinking a tank of water, attacking in a dashing manner the opponent and being non-castrated
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