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Line 8: − − Rig veda refers to the Line 23:
Line 21: − + − + − − + − “saramasaranasilastutirupavak” (Any Reference Govindji searched for this didn’t find)+ + − चत्वारिवाकपरिमितापदानितानिविदुर्ब्राह्मणायेमनीषिणः| − गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (The Rig Veda 1.164.45) − “catvarivakparimitapadanitanividurbrahmana ye minishinah, guhatrininihitaneengayantituriyamvacomanushyavadanti” − It could be those cows which are hidden in caves and the place where they stay is very high in mountains. How can intelligent rishis get those cows? It is explained that the divine speech of Vedas has one such special power. One who is engaged in the study ofsruthi such jnani(similar toAngirasa), by his power of Word or Vedas is able to experience and ‘see’. Such knowledge which can be experienced by concept is called Sarama. Therefore here the jnana is compared to the fragrance of the sruthiwhich can be recognized by the transcendental senses. In this way recognition of fragrance byshvana(Indra’s dog) is important. − Sarama||सरमाand PanisSamvaadसरमा-पणि संवाद+ − In the Rig veda 10th mandala there is a story about divine cows being stolen by Panis and being hidden in caves. DevasuniSarama, Indra’s dog followed their path and could locate them and so helpedIndra release them. In this context appears a beautiful description of the discussion between the Panis and Sarama. + − − RgVeda(10.108) describes the legendary theft of the divine cows, wherePaniswho were demons steal the cows and hide them in a cave. Indrasends his dog Saramain search of the lost divine cows and Sarama comes across Panis, with whomShe has an important discussion. This episode describes how Sarama requests Panis to return back the Cows and they inturn try to bribe or tempt her. Their conversation goes thus: − − − − Rig (10.108. 3 and 4) Saramareplies, Oh panis, I come as the messenger of Indra. The cow wealth are our treasure and I came here looking for them. The river gave way to us in fear as it knew that if it didnt we would take over it.” − − Rig (10.108.5 and 6)Thepanis spoke “Oh you are only a servant, yet you have such power? If you have so much power, imagine how much powerful your master Indra must be? We should befriend Sarama. Let Indra become the master of cows” − − Rig (10.108.7 and 8)Saramaspoke:“Ohpanis! Indra can’t be destroyed. He can destroy all of you! The fact that I have come here shows Indra’s power. No river, however deep can keep Indra away!” − − As forth goes the Rg mantra The Panis spoke with great anger “Ye Sarama! We are not so foolish to give up the cows without a fight. We have got all kinds of sharp weapons.” − Sarama spoke “this is not befitting for warriors. Your body is not meant for arrows as it is full of sin. As your path is not dharmic, even Brihaspathiwill not spare you.” ThePanis retorted, “This is mountainous terrain and so for someone to come here is difficult and the cows are safely hidden. We have all kinds of security, horses and unlimited prosperity and our soldiers are alert. Therefore, your coming is useless.”+ − Sarama replies, “the unwearied Angirasas and Navagvas who have drunk the powerful Soma rasa will come and they will distribute those cows with themselves then your words will be futile and useless.”+ − + − + + − This sukta doesn’t continue further with the story, but in Saunaka’s “brihaddevatha” chapter 8 and from the other part of Vedas, we have collected and continued the story. In Sayana’s commentary, it is mentioned that Sarama’s episode with the Panis was communicated to Indra who kills them and brings back the cows. + − 8. Description in the Brihaddevatha:Sarama after saying that she does not have any relationship with them, says that she did not desire any prosperity or money but wanted a little milk from those divine cows that Panis had hid. + − ||sabradimnahaiccamisasvathavamvadhananiva ide yamthupayasthasamgavamyasthaniguhathaha|| (8.30). − Saramaby her nature not being too strong (“svabhavascalaulyasca”) was tempted by the offer of cow milk.Sarama was very appreciative of the milk and she crossed the Rasanadi and gave Indra a false report. Indrarealised that Sarama’s report was false and wondered at the reason for the change in the character of Sarama.+ − Saunaka explained that Sarama changed because of ‘prabhavathasurasthu“, that is even though the milk of cows was divine, but because of the Asuric influence, Sarama’s character had changed. Then Indra using his power kicked Sarama to get out the real truth and immediately Sarama vomited all the milk given by demons + − ||taamjaganpadankruddahaudgiranthu hi payasthatha ha|| − Sarama became very fearful and in her fear she walked towards the place of Panis. Indra who had followed Sarama on his Ari vahana killed all the panis and brought back the cows. − The perspective of the Westerns − This story is called the “story of stealing the cows”,“ Gograhana”. This story is interpreted by Indologists and their followers through the Aryan-dravidian race theory. For them the panis are the Mulnivasis, the original native people of india, the Dravidians, they were the “dasyus”. The Aryans came from outside who owned the cows. There was constant conflict between the Dravidians and the Aryans. The Dravidians would hide the cows of Aryans repeatedly and one of such episodes is described here and that is their understanding. − − References − K. L. Narayanacharya, Veda SamskritaParichaya + +
→Introduction
Parīkṣit, now please hear from me the names of Kaśyapa's wives, from whose wombs the population of the entire universe has come. They are the mothers of almost all the population of the entire universe and their names are very auspicious to hear. They are Aditi, Diti, Danu, Kāṣţhā, Ariṣţā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi. From the womb of Timi all the aquatics took birth, and from the womb of Saramā the ferocious animals like
Parīkṣit, now please hear from me the names of Kaśyapa's wives, from whose wombs the population of the entire universe has come. They are the mothers of almost all the population of the entire universe and their names are very auspicious to hear. They are Aditi, Diti, Danu, Kāṣţhā, Ariṣţā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi. From the womb of Timi all the aquatics took birth, and from the womb of Saramā the ferocious animals like
the tigers and lions took birth."
the tigers and lions took birth."
== Etymology ==
== Etymology ==
'''Esoteric Meaning''' :Here the cows are considered as transcendental knowledge and their moving about for grazing during “ushah kala” or morning hours is called the time for jnanodaya –awakening of knowledge. For Angirasa to receive this knowledge, Sarama was very important and Sarama moves on into the path of rithasatya, (satyavrita) with greater speed and ahead of everyone she was able to locate the cows. This is Sarama’s rita path or the path of truth. She who moves very fast can understand the deepest place where jnana or wisdom is hidden through fragrance (sruthi fragrance).
'''Esoteric Meaning''' :Here the cows are considered as transcendental knowledge and their moving about for grazing during “ushah kala” or morning hours is called the time for jnanodaya –awakening of knowledge. For Angirasa to receive this knowledge, Sarama was very important and Sarama moves on into the path of rithasatya, (satyavrita) with greater speed and ahead of everyone she was able to locate the cows. This is Sarama’s rita path or the path of truth. She who moves very fast can understand the deepest place where jnana or wisdom is hidden through fragrance (sruthi fragrance).
In the previous mantra, Sarama and her work is explained <blockquote>''रतं यती सरमा गा अविन्दद विश्वानि सत्याङगिराश चकार ||'' </blockquote><blockquote>ṛtaṃ yatī saramā ghā avindad viśvāni satyāṅghirāś cakāra ''|| (Rig Veda 5.45.7)''</blockquote>'''Meaning''' : Here, urged by hands, loudly rang the press-stone '''(Is it bell? Govindji pls check translation here)''' wherewith Navagvas sang praises for ten months .
In the previous mantra, Sarama and her work is explained <blockquote>''रतं यती सरमा गा अविन्दद विश्वानि सत्याङगिराश चकार ||'' </blockquote><blockquote>ṛtaṃ yatī saramā ghā avindad viśvāni satyāṅghirāś cakāra ''|| (Rig Veda 5.45.7)''</blockquote>'''Meaning''' : Here, urged by hands, loudly rang the press-stone '''(Is it bell? Govindji pls check book translation here)''' wherewith Navagvas sang praises for ten months . Saramā went alright and found the cattle. Aṅgiras gave effect to all their labours.
Saramā went aright and found the cattle. Aṅgiras gave effect to all their labours
'''Esoteric Meaning''' :She Sarama, yajna which is compared to path of satya or ruturupa, she enters faster and recognizes the cows and Angirasa in all his yajnas was able to make it happen truthfully. There is connection between yajnatattva --the theology of yajna, rath and satya, and Sarama and Angirasa’s tapsya for jnana.'''( I tried to compile as much as possible but difficult concept to understand Govindji, please rewrite this concept and para I will edit again)'''
'''Esoteric Meaning''' :She Sarama, yajna which is compared to path of satya or ruturupa, she enters faster and recognizes the cows and Angirasa in all his yajnas was able to make it happen truthfully. There is connection between yajnatattva --the theology of yajna, rath and satya, and Sarama and Angirasa’stapsya for jnana.( I tried to compile as much as possible but difficult concept to understand Govindji, please rewrite this concept and para I will edit again)
Esoteric Meaning :Sri Sayanaacharya in this mantra explains
'''Esoteric Meaning''' :Sri Sayanaacharya in this mantra explains
“sarama sarana silastutirupavak” '''(Any Reference Govindji searched for this didn’t find)'''
Rig veda explains that Vak exists in four forms, three of which are hidden and the fourth is what men speak
Rig veda explains that Vak exists in four forms, three of which are hidden and the fourth is what men speak
चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः|
गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (The Rig Veda 1.164.45)
Rig (10.108.1 and 2) Panis said: “Oh Sarama, what do you want and why have you traveled such a long distance. This is a difficult path and there is the river rasa right in the middle of the road. How did you cross the river and why did you make the effort? Why have you come here?”
catvarivak parimitapadanitani vidurbrahmana ye minishinah |
guha tarini nihita neengayanti turiyam vaco manushyavadanti ||
The panis then give up threatening Sarama and use samadanopaya to entice her to join them. “Ye Sarama, you would not have come if the devathas had not forced you to travel this far, you shall be our sister. Do not go back, stay here and we will give you the cows.
The cows hidden in caves at a lofty mountainous location could be traced by the intelligent rishis. It is explained that the divine speech of Vedas has one such special power wherein one who is engaged in the vedic study such a jnani (similar to Angirasa) by the power of Vedas is able to 'experience and see’. Such knowledge which can be experienced by concept is called Sarama. Therefore here the jnana is compared to the fragrance of the sruthi which can be recognized by the transcendental senses. In this way recognition of fragrance by shvana (Indra’s dog) is important.
Sarama is not tempted, he says, “I know not what you are saying, about making me your sister. I know who Indra and Angirasaare. They who are “gokaamaa or long for the cows” when I departedand Brihaspathi, Soma, Angirasahave found them when hidden. (Rg Veda 10.108.22)
== Loyalty of Sarama ==
The '''10th mandala of Rig veda''' beautifully outlines the Sarama||सरमा and Panis Samvaadaha सरमा-पणि सम्वादः wherein Sarama tries to convince the Panis to return the stolen cows. The Panis in turn try to lure Sarama by offering her the herdship of the cows and state her loyalty to them. According to Rig Veda Sarama remains loyal to Indra and threatens the Panis of inviting the wrath of Indra if the cows are not returned to him. She then goes back to Indra and he with the help of Angirasa rushi retrieves the cows after defeating Panis.
However, in '''Brhaddevata viii 24-36,''' Surama lured by the milk of the Cows transfers her loyalties to Panis. When When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in a rage. She vomits out the milk received as a bribe, and then goes back to trace the Panis.
In the '''Jaimineeya Brahmana, II.440-442''' devatas first send SuparNa, the eagle or the Sun-bird. However, the PaNis bribe him into silence, and he accepts their gifts and returns without any information. The enraged Gods strangle him, and he vomits out the curds, etc. received from the PaNis. Then the Gods send SaramA. She crosses the river RasA and approaches the PaNis. She is also offered bribes, but (as in the Rigveda) she refuses their blandishments and returns to Indra with the information that the cows are hidden inside the RasA. She and her descendants are then blessed by a grateful Indra.
== References ==
K. L. Narayanacharya, Veda Samskrita Parichaya
SaramA and the PaNis: A Mythological Theme in the Rigveda from the site http://voiceofdharma.org/books/rig/ch10.htm
SaramA and the PaNis: A Mythological Theme in the Rigveda from the site http://voiceofdharma.org/books/rig/ch10.htm
http://www.transliteral.org/dictionary/%E0%A4%B8%E0%A4%B0%E0%A4%AE%E0%A4%BE-%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%B6%E0%A5%81%E0%A4%A8%E0%A5%80/word
http://www.transliteral.org/dictionary/%E0%A4%B8%E0%A4%B0%E0%A4%AE%E0%A4%BE-%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%B6%E0%A5%81%E0%A4%A8%E0%A5%80/word
http://www.sacred-texts.com/hin/rvsan/rv07055.htm