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The Hymn of Agastya and Lopamudra (I. 179)
59
discussing. Which is the phenomenon referred to here ? Decision in that respect might in some way help us to fix the text and eke out some meaning.
In the Rgveda, it is seen that along with the exploit of the "vartika' is also mentioned another exploit of the Aśvinau, the exploit of turning the barren cow of Sayu into a milk-yielding one (VII 68. 8; X. 39. 13.). This cow of Sayu was barren, emaciated and milkless, adhenu staryam vişaktām', (1. 117.20). Will we read a reference here to this exploit ? The text in that case could be 'ta vatsavṛttau anamanta mayaya asattama ga aruṇaḥ udavahan', where the word 'asattama' can summarise the qualities mentioned in the Rgveda, 'adhenum', 'staryam' and 'viṣaktām.' The bad cow brought to the Asvinau, bent for the nourishment of its calf, 'vatsavṛttau anamanta', and this fact was the result of the extraordinary power, 'māyā' of the Asvins. The point to be noted here is that while the Rgveda speaks of only one cow, here the reference is to many as the plural used would indicate. Or shall we be guided here by the reference to the 'aruṇā ga' which in the Rgveda are connected with the Uṣas ? We get in the context of the Usas: 'vahanti sim arunaso rusanto gavaḥ subhagam urviya prathanam' (VI. 64 3) and we have the use of 'sam namanta' in the context of the Usas in 'samadhvaraya uṣaso namanta' (VII, 41.6). Putting together these two passages we get the idea of the red cows bending and introducing the Usas. The Asvinau too easily and happily rolling in their car are seen to introduce the Usas, hence perhaps we have in the passage: 'tavat suvṛttau anamanta māyaya asattamā (rusattamā ?) gā aruṇā udāvahan' the meaning being the two gods in their rolling car appear as the red cows appear on the horizon. This is not a proper place where I could enter into a discussion of the relative merits of the two different suggestions I have made here. My point here is only to show how a reference to the Rgveda is likely to help us in understanding obscure passages in the Itihasa and the Purana. The Veda and the Itihasa and the Purana form an interrelated group, hence they throw interesting light on each other.
favour of the 'upabṛmhana' in the
In this entire argument of mine in interpretation of the Vedic myths and the Akhyānas, I should not be taken to suggest or even to imply that there has been no change in them in the Veda, the Brahmanas, the Itihasa and the Purana and the Classical literature. Changes have affected these myths and the different Akhyānas undoubtedly, yet in them there is a certain continuity of kernel that ought not to be lost sight of. This material as I see passed through four stages.
The first phase could be called as 'mytho-poetic' where there is a mixture of fancy and external phenomenon. The elements of any historical or a
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