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The Hymn of Agastya and Lopamudra (1. 179)
icchāmi tvām sragvinam ca bhūsanaiḥ ca vibhūşitam, upasartum yathakāmam divyabharaṇabhūsita // anyatha nopatistheyam cirakasāyaväsini // naivā pavitro vi prarse bhusano 'yam kathamcana 1 (97.17-19)
Lopamudrā clearly points out that the bhūsana is not a pavitra and it is perbaps this very idea that is reflected here in her 'na mrşā śrantam yad avanti devaḥ-an observation which suggests many things. Even if Agastya were now to take to the worldly life, a life of desires and fulfillments, he would not lose his chastity which has been so long protected by the gods; bis dharma' would be in no way impaired by his 'käma'. This is an idea tbat occurs in the Mahābhārata where Lopamudrā says that she does not wish that Agastya should lose any part of his dharma' while trying to secure the wealth she needs. When Agastya points out the want of wealth at his place she observes :
asosi tapasā sarvam samāhartum ta podhana / kşanena jivaloke yad vasu kimcana vid yate (97.21)
While urging him to use his 'tapas' to produce wealth, she is also quick to add
na capi dharmam icchāmi viloptum te kathańcana | evam tu me yathakamam sampadayitum arhasi /(97,24)
An effort to obtain wealth being altogether worldly pursuit might constitute a danger to his penance and so Agastya observes :
evametat yatha attha tvam tapovyayakaram tu tat / yatha tu me na naśyeta tapaḥ tan mam pracodaya // (97.22)
It is this fear of Agastya that is being allayed in 'na mrşā śräntam yad aranli devah' and the words following regarding enjoyment of all the desires, 'viśvā sprdhaḥ' are an exhortation to collect the required wealth. The words of Lopamudra 'al pävašistaḥ kal’oyam stormania (23) might call to one's mind the Bșhaddevatā. stau snātām rșirbhāryām lopamudram yaśasvinim'. (IV.57). Thieme thinks that in 'satānitha aji' are referred the psychological struggles against a life of temptation. But this does not seem likely since in yiśvā sprdhah' and 'mithuna abhyajāva' the reference obviously is to the many worldly desires and to a married lise with its essence in cooperative life of the couple. To Thieme it appears that it is Agastya who is defending his present mode of life and he does not give in easily. Suspense and delay create tension, a fact which the Vedic poets cleverly use; in the Visvämitra and the Rivers dialogoue the Rivers too do not consent readily and in the Saramā Pani case the Panis try to win her over by various offers. Agastya seems to say according to Tbieme, all is not vain and my struggle against the wishes of flesh and sex-control will be useful and we two all these days have been successful and so shall we be in times to come. This defence is necessary
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