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The Hymn of Mud gala Bhārmyasya (X, 102)
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to take it. In that case the word 'sincan' also would give two meanings: one of showering prosperity agreeing with the sense of chariot with a bad wheel, and the other of spriokliag water, a life-giving thing to any needy. The word 'siñcan' is a tricky one. It obviously means 'sprinkling as connected with water espcially' and this must have led Sāyaṇa to think of the earth, kucakra and the showers from a cloud. His idea that Mudgalāns showered arrows on the enemy has no support from the hyun which indicates that she was driver and nothing more. Sayaņa's explanation based on his idea of Mudgalani as a warrior is therefore unsatisfactory. This same word 'siñcan' has perhaps led Geldner to think of ideas connected with sex. The root 'siñc' has the sense in classical usage of 'sprinkling of semen' as in the word 'nişeka' or in Kālidasa's 'nișiñcan mrādhavimetām latām kaundim ca nartayan' where 'nişiñcan' has this sense. Geldner with this idea in his mind and perbaps with the suggestions conveyed by the word 'pariurkta' thioks that Mudgala was an old impotent person and kūcakreņa siñcan' therefore would mean "being sprinkled with a bad pump' indicating the sexual weakness of the husband. Geldaer thiaks this verse to be spkoen by the spectators of the race and it is they who express their desire for a ride with the fair young wife in 'eşais ya cidrathyā javema'. It is difficult to accept these suggestions for which there is no support from the hymn. The masculine gender in 'siñcan also might have been responsible for this idea for on that count one is likely to thiok of Mudgala here. In velankar's way of understanding things here kucakra' means an endlessly moving water-wheel and sincan' irrespectve of the gender would refer to Mudgalāji. Mudgalādi's victory was achieved with an ill-equipped chariot, artificially repaired smithūkyta' and so in the simile the water-feeding mechanism also would be bad'. Thus the first line has two similes for Mudgalāni: as a parivrkta she did find a husband and she showered prosperity on him with a bad wheeled chariot as watergiver would shower water to a thirsty through an imperfect mechanism.
pipyānā' would go with both the simsies, in one case it meaning swelling with milk and in another swelling with prosperity, and success. In the second line 'rathya' is instrumental singular and hearkens back to 'rathi (2) Mudgalāni. Mudgala expresses his desire that with this charioteer, the most desired eşa-eşya, - now that Mudgalādi bad won his favours - may we win, jayema, in times to come. Satam means gains in a battle and it is prayed that may these be sinavat, possessed of nourishing food and auspicious 'sumangalam.'
tvam visvasya jagatah cakşurindrasi cakşuşah / vrya adjim Ursana siya sasi codayan Madhrina yuja || (12)
Oh Indra, thou art the eye of the entire world, in fact, the eye of the eye. Thou seekest to win the war with only one mighty bull, impelling
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