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The Hymn of Agastya and Lopimudra (I. 179)
follow the lead of 'kama' that had entered him. He is conscious that a man of varied desires is prone to sins. Durga rightly points out 'pulukamo hi bahukamo hi martyaḥ, sa baukāmatvāt manuṣyasvābhāvyāt avasyam agaḥ karoti.' So agaḥ' referred to by Agastya is the sin committed by him in changing over to the life of 'kama' and also to the sins that as a man of desires he would commit hereafter. In 'cakṛma' he is referring to himself as well as to Lopamudra. Soma that he has taken in, in large quantities is the symbol of purity and holy religious life. He therefore implores Soma to forgive him completely su mṛlatu'. He prays to Soma that is within him and the argument in 'pulukamo hi martyah' is very human. This is his excuse for his new life of work, wealth and love. Sayana's reference to 'sravanadosa' and the like lack conviction. This may be really a 'soliloquy' of Agastya after his first experience of love. If Soma is taken as the Moon, hṛtsu pitam' will have to be taken as hṛdayasthita' as Sayana points out.)
agastyaḥ khanamānaḥ khanitraiḥ prajāma patyam balamicchamanaḥ | uhhau vorṇavṛşirugraḥ puposa satya devesvasiso jagama || 6
Agastya, digging with the digging tools, desiring wealth, child and strength, developed both the types. From the gods he obtained his blessings true.
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(To avoid tautology Sayaṇa cleverly takes 'praja' as being produced in plenty and frequently, 'prakarsena punaḥ punaḥ jāyamānām' going with wealth or 'phalam'. This agrees well with the 'viśvā it spṛdhah abhyaśnava' of an earlier verse (3). "apatyam' is that which prevents a fall, 'kulasya apatanasadhanam' and it has a particular relevance here in the context of the background of the episode as furnished by the Mahabharata account according to which Agastya's ancestors had not reached the end and were hanging head downwards in a 'garta' and also in context of 'purve ṛtasapaḥ na hi antamapuḥ' in the hymn (2), Balam is the usual 'strength' from wealth and penaance; for he still remains a mighty sage 'rsih ugrah' and this indicates that he has not renounced the life of penance and restrain altogether. He is following his first way of life also. Ubhau varnau' therefore would refer to his first way of life, the life of 'tapas' and the second way of life, the life of 'kama.' He, the mighty fierce sage nourished both the ways, 'ubhau varṇau pupoșa.' He succeeded in making both these ways truly fruitful and fulfilled their objectives. Sayana rightly explains ubhau varnau varṇaniyau akārau kamam ca tapasca' the two asramas' one might say. In his case the blessings of the gods came true; dharma, artha and kama all triumphed gloriously. 'deveşu' is really 'devehhyah' and 'jagama' is 'pra ptavan.' 'Khanamānaḥ khanitraiḥ' is only symbolic of the life of exertions which are necessary for producing pros-perity. The verse as it stands has no reference whatsoever to the idea of atonement. One would be justified in expecting such a reference, at least some
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