Upabrmhana and Rgveda Interpretation

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

Page 42

The Hymn of Mudgala Bharmyaśva (X. 102)
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'muskabharah' (4). In 'kakardave' the base appears to be 'karda' with an intensifying reduplication. The nearest classical is 'kadana' a war or slaughter. 'nispada' is dung according to Geldner, paricles of dust flying from the hoofs according to Velankar, lifted heels according to Griffith and Schroeder, ‘nirgacchanto yoddhārah' according to Sayaņa. The tone of the line suggests dung as the likely meaning. That the driver so near the animal, inciting it to move on with speed by shouting, favāvacīt' is very naturally liked to be besmeared with the dung and the dust of the bull. The construction
drayataḥ nispado ?cchanti şma mud galānim should leave no doubt about the ineaning intended. It is to be noted that here we are dealing with a verse in which three important words, 'kakardave, dudheh, nişpadah' vital for a proper elucidation of the entire verse occur here only in the whole of the Rgveda. Any rendering therefore must appear as conjectural.)
uta prad himudahannasya vidvānupāyunagvasagamatra sikşan / indra udāvat patimaghnyānämaramhata pad yabhiḥ kakudman 11 (7)
The knower raised up the yoking-place of this cart. Here controlling the one in whom speed was desired, yoked it. Indra in an excellent manner protected the lord of the cows. The one with a prominent hump sped with mighty steps.
(Here is the account of the yoking of the choriot as completed by the knower, who obviously is Mudgala himself. The 'vrşabha' was already yoked for we get 'vrsabha yukta asit' in the preceding verse. 'asya' stands for the chariot and the construction is 'asya pradhim udahan' the knower, vidvān, raised up the pradhi of the chariot. "Pradhi' is a problem. Ludwig's conjecture is that it means the car-pole. According to the St. Petersburg Lexicon it is the periphery of the wheel.' To Wilson it is the frame of the wagon and Sāyana's explanation, though not quite clear, appears to make it the linchpin of the chariot. To Velankar it appears to refer to the spokes of the wheels. From the circumstance that this part was raised first, 'udahan' before the the yoking of the animal as indicated in 'upāyunak' it appears to be the front part of the chariot where the animal is yoked. It is natural that this part is required to be raised to the height of the animal so that it could be placed properly on its neck as soon as the animal gets into its line. 'vaisaga' here as well as at X. 106.5, X. 144. 3. is understood by Sāyana as 'yananiyagamana' one in whom movement and speed are desired. Velankar, Griffith take it to refer to the bull and Dange takes it to mean the Jord of the herd. It is likely that the word refers to the Drughana which is now being yoked. It is of wood and in itself and by itself it is incapable of any movement, activity and speed. In this sense it is 'vananīyagamana' as Sayana explains. But Sayaņa refers it to the bull. The durghana is to be the companion of the bull, 'vrşabhasya yuñja (9) and therefore is to be yoked on the other side so that the two together could draw the chariot.