Upabrmhana and Rgveda Interpretation

Author(s): T G Manikar
Publisher: L D Indology Ahmedabad

Page 41

The Hymn of Mudgala Bharmyaśva (X. 102)
practice', a way which may not win general approval, 'subharvam' may indicate the reason why the cattle were stolen.)
32
kakardave vṛşabho yukta āsīdavavacīt sarathirasya kest /
dudher yuktasya dravataḥ sahanasa rcchanti ṣmā 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 chariot, the dust raised, moved towards Mudagalanj.
no
the
('kakardave' is a problem. The word occurs only here. Sāyaṇa takes it as 'himsanaya satrunām. 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 'kapardave' and thus tries to get over the difficulty. Velankar is of the view that 'kakardave' is elther dative or locative and is the dummy that was in charge of Mudgalāni 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 was mechanical and its movements had to be refractory, 'dudhi' since it difficult to accept these suggestions. entirely guided by the driver. It is Dange takes the word to suitably indicate the dig in the ploughing, which has suitable context here. Looking to trend of the narrative and of the line, the straightforward way of the lines would be us something about to regard them as parallel constructions and telling 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 'vrsabha' and in the second line we have of the bull stated 'dudheḥ yuktasya dravataḥ'- all the genetives going together and this 'yukta' is obviously identical with the 'yukta' in the first line. Thus 'kakardave' gives the 'dudheh' a genetive speaks of the bull. 'Dudheḥ' also is a purpose while problem for it occurs only here. In 'avāvacit sarathiḥ asya kest', 'asya' naturally stands for the "vrşabha' in the preceeding part. 'kest' is Mudgalāni, fluttered Her hair like her garment in the the lady with long tresses. breeze and to indicate this fact the word 'kest' has been deliberately used. The words 'vrşabhaḥ yukta asit' and 'sarathiḥ 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 "vṛṣabha' and the 'kesi sarathi Mudgalani' and of nothing else. In the circumstances 'dudhi' appears to be the adjectve of the bull running with the cart, saha anasa, going with 'dravataḥ. 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 Sāyaṇa who renders it as 'durdharasya' meaning 'of the irresistable' and this fits in well with the mighty "vrşabha' which is already described as