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46
The Hymn of Agastya and Lopamudra (1. 179)
are a few interesting details to be noticed in this account, which it would be worth our while to remember wbile making an effort to interpret the hymn in the Rgveda. We learn here, firstly that the couple Agastya and Lopāmudra are leading a holy and chaste life for a long time, bahutithi kala' (97.13). Secondly it is Agastya who is inviting Lopamudrā for the pleasure of love, 'pritah maithunaya ajuhava tam'. (97.14). Thirdly, Lopāmudrā puts a condition of securing adequate wealth, for their union, “anyatha no patişthe yam cirakașa yavasini' (97.19). Fourthly, Agastya collects wealth according to the wishes of Lopāmudrā,'krtavanasi tat sarvam bhagavan mama kankṣitam' (99.19). Fifthly, Lopāmudrā does not wish that Agastya should lose holy life and penance, 'na capi dharmamicchami viloptum te kathañcana' (97,23), since Agestya is very keen on retaining intact his pedance and holy life, ‘yathu tu me na naśyeta tapah tanmum pracodaya' (27.22). After Agastya's bringing wealth Lopamudrā relents and a son is born to them. Taking some liberty we might put it that Agastya was keen on continuing his ascetic life in spite of the temptation while Lopāmudrā wanted him to lead the life of a 'grhastha-asramin' by collecting wealth and property. It was problem whether asceticism could harmoniously go with a sexuality and desires.
With these details in our minds let us turn to the hymn under our discussion here. From the hymn we are able to collect the following details. Firstly, there is a long period of very arduous life, pūrviḥ saradaḥ, doşah vastoruşasah jarayantih' 11). Secondly, there is a reference to the foregoers, “pūrve stasapaḥ who have not reached their end, 'na hi antam apuh' (2). Thirdly, there is an exhortation for collection of wealth, of means to happiness and to the conquest of struggles and enjoyment of the fruits of victory
jayāva satanitham ajim', 'yiśyā it sprdho abhyaśnavāva,''samyanca mithunavabhyajava.' (3). Fourthly, the invitation for union is accepted 'dhiram adhira dhayati śyasantam' (4). Fiftbly, there is a defence for the life of desires in that it is really human to desire, "pulukamo hi martyaḥ (5). Sixthly, Agastya has been said to have acquired 'praja, a patya, and bala' when he toiled hard, khanamanah khanitraih' (6). The great and fierce sage, Sugraḥ rșih thus fulfilled his two longings, succeeded in practising the two stages, of dharma and kama 'ubhau varnau pupoșa' (6).
It is very easy to see that the two accounts of the Rgveda and of the Mahabharata virtually are in agreement in all heir essential details. In view of this agreement almost bordering on identity, it is difficult to imagine that the Epic account has introduced violent changes in the Rgvedic narration. If there be some truth in this assertion, then the Rgvedic hymn needs to be fresbly interpreted. It may be necessary while doing this task, to disregard the suggestions of Sāyana altogether, if they put a great strain on our imagination or seem to do violence to this agreed account of
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