Upabrmhana and Rgveda Interpretation

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

Page 60

The 1/ymn of Agastya and Lopamudra (I. 179)
51
It is this their existence that is possibly referred to here in 'te cid avūsuh' in the hymn. 'na hi antam upuh' therefore refers to their not meeting with the final end which a person ought to do after departing. It is clear that between 'le cidavāsuh na hi antam āpuh' a contrast, an opposition, an unexpected result is indicated. A result that should have followed in a natural course has not followed. And further tbis result should have been a logical consequence of their chaste life iadicated in 'rtas pah' and in 'sākam devebhih avadan Țtāni.' This obtaining of the final end is dependant on Agastya raising a male issue, hence the request in the hymn 'patnih vrşano jagamyuh' (1) and in patnih vrşabhiḥ sam jagamyuh' (2). I feel there to be a certain relation between the 'plasāpaḥ' and 'sākam devebhih avadan tani' of the hymn and the 'brahmavādinah' of the Epic, between 'antam apuh' of the hymn and 'apnuya gatim' of the Epic; between 'te cid ava usuh' of the hymn aud "lambamänah ad homukhūh of the Epic; between 'karişye kanam' of the Epic and 'ma kama agan of the hymn in the next verse (4); between 'rsih ugrah' of the hymn and 'ugram atisthata tapah' of the Epic for I do not consider such relation between ideas and phraseology to be purely accidental. It is likely that the hieratic and the secular traditions are following one earlier account available to them, Griffith's rendering they have decided but have not accomplished' of 'te cidavusuh na hi antam apuk does not throw much light on the meaning. Even if Sayana's explanation is accepted it would be an argument by Agastya for taking recourse to a life of married joy. It is more natural for Agastya to refer to the other earlier sage than for Lopāmudra to do so.)
na mrşu śrāntam yadavanti devāḥ visvā it sprdho abhyaśnavāva / jayavedatra satanithamajim yat samyancā mithunavabhyajāva / 3
That is not toiled in vain what the gods protect. We two shall e together all the desires. Here shall, we two together conquer, in the struggle wealth that leads to a hundred enjoyments. Properly united shall we two together drive towards it.
(Lopāmudrā speaks in reply to the request by Agastya in the two foregoing verses. Before relenting she desires them to earn satanitha' which Sāyaṇa renders as “a parimita-bhoga-prapti-sadhanam' obviously referring to wealth. She is seen to use 'jayava' we both obtain it; ajava' we will both drive towards, 'abhi', this wealth which will bring about the enjoyment of all our desires, visva it sprdhah.' She wants to enjoy and have all her desires fulfilled, hence "abhyaśnuvāva,' we will together enjoy. With all this expression of desires on the part of Lopamudra can be compared what she has to say in the Mahabhārata:
yatha pitfgļhe vi pra prāsade śayanam mama / tathāvidhe tvam sayane mām upaitum iha arhasi //