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Sarama (Sanskrit :सरमा) or Devashuni (Sanskrit : देवशुनी) is referred to as the Mother of Dogs and Indra's subordinate in the Rig Veda. Her son is referred to as Saarameya || सारमेय  (Rig Veda 7.55.2).  Legend goes that the divine cows were stolen || गोग्रहणम्  by Panis and hidden in caves . Devashuni or Sarama, under Indra's orders locates them and helps Indra release them. Rig veda has many references of Sarama (1.62.3, 1.72.8, 3.31.6, 4.16.8, 5.45.7 and 8, and in mandala 10).

Sarama (Sanskrit :सरमा) or Devashuni (Sanskrit : देवशुनी) is referred to as the Mother of Dogs and Indra's subordinate in the Rig Veda. Her son is referred to as Saarameya || सारमेय  (Rig Veda 7.55.2).  Legend goes that गोग्रहणम् || gograhanam (the divine cows were stolen) by Panis and hidden in caves. Devashuni or Sarama, under Indra's orders locates them and helps Indra release them. Rig veda has many references of Sarama (1.62.3, 1.72.8, 3.31.6, 4.16.8, 5.45.7 and 8, and in mandala 10).

== परिचय || Introduction ==

== परिचय || Introduction ==

== Etymology ==

== Etymology ==

* Maharshi Yaska defines Sarama as ''“saramasaranath” (Nirukti 11.25)''  

* Maharshi Yaska defines Sarama as ''“सरमसरनथ्  || saramasaranath” (Nirukti 11.25)''  

It means “One who moves very fast or walks very fast”.  

It means “One who moves very fast or walks very fast”.  

* Sri Sayanaacharya, explains Sarama as ''“sarama vak devasuniva”'' '''(Govindji name of Sayanacharya’s book ? 4.46.8)'''  

* Sri Sayanaacharya, explains Sarama as ''“सरमा वाक् देवशुनिव  || sarama vak devasuniva”'' '''(Govindji name of Sayanacharya’s book ? 4.46.8)'''  

It means symbolically “vak” the power of speech. The Madhyamika power of speech is accepted in Nairukta Paksha and “Devashuni” word is accepted by historians also.

It means symbolically “vak” the power of speech. The माध्यमिक || Madhyamika power of speech is accepted in Nairukta Paksha and “Devashuni” word is accepted by historians also.

== Legend of  Sarama || सरमा ==

== Legend of  Sarama || सरमा ==

In the Rg mantra Sarama is glorified thus<blockquote>''विश्वे अस्या वयुषि माहिनायाः सं यद गोभिर अङगिरसो नवन्त | <br>

In the Rg mantra Sarama is glorified thus<blockquote>''विश्वे अस्या वयुषि माहिनायाः सं यद गोभिर अङगिरसो नवन्त | <br>

उत्स आसाम परमे सधस्थ रतस्य पथा सरमा विदद गाः || ''</blockquote><blockquote>''viśve asyā vyuṣi māhināyāḥ saṃ yad ghobhir aṅghiraso navanta |''</blockquote><blockquote>''utsa āsām parame sadhastha ṛtasya pathā saramā vidad ghāḥ || (Rig Veda 5.45.8)''</blockquote>'''Meaning''' : Angirasa, who during the morning hours along with Usha Devi, came with the cows and at that time the milk flowing from cow’s udders was offered in yajna. Sarama recognized and found the cows on the path of the ratha.  

उत्स आसाम परमे सधस्थ रतस्य पथा सरमा विदद गाः ||'' ''</blockquote><blockquote>''viśve asyā vyuṣi māhināyāḥ saṃ yad ghobhir aṅghiraso navanta |''</blockquote><blockquote>''utsa āsām parame sadhastha ṛtasya pathā saramā vidad ghāḥ || (Rig Veda 5.45.8)''</blockquote>'''''Meaning''' : Angirasa, who during the morning hours along with Usha Devi, came with the cows and at that time the milk flowing from cow’s udders was offered in yajna. Sarama recognized and found the cows on the path of the रथ  || ratha. ''

'''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 उषः काल || ushah kala (morning hours) is called the time for ज्ञानोदय || 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 ज्ञान || jnana (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 book translation here)''' wherewith Navagvas sang praises for ten months . Saramā went alright and found the cattle. Aṅgiras gave effect to all their labours.

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 labors.

'''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. This 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 see if this para is ok)'''

'''Esoteric Meaning''' :She Sarama, yajna which is compared to path of सत्य || satya or ऋतुरूप || ruturupa, she enters faster and recognizes the cows and Angirasa in all his yajnas was able to make it happen truthfully. This 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 see if this para is ok)'''

== Loyalty of Sarama ==

== 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.   

The '''10th mandala of Rig veda''' beautifully outlines the सरमा-पणि सम्वादः || Sarama and Panis Samvaadaha 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.

However, in '''Brhaddevata viii 24-36,''' Sarama 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.

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.

Sri Sayanaacharya in this mantra explains

Sri Sayanaacharya in this mantra explains

“sarama sarana silastutirupavak” '''(Any Reference Govindji ?searched for this. didn’t find)'''

सरमा सरन सिलस्तितिरुपवक् || “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 are comprehensible to only the jnanis and the fourth is what men speak

Rig veda explains that Vak exists in four forms, three of which are hidden and are comprehensible to only the jnanis and the fourth is what men speak

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.  

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.

Therefore here the ज्ञान || jnana is compared to the fragrance of the स्रुथि || sruthi which can be recognized by the transcendental senses. In this way recognition of fragrance by श्वन || shvana (Indra’s dog) is important.

== References ==

== References ==

K. L. Narayanacharya, Veda Samskrita Parichaya

# 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 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

SaramA and the PaNis: A Mythological Theme in the Rigveda from the site http://voiceofdharma.org/books/rig/ch10.htm

# http://www.sacred-texts.com/hin/rvsan/rv07055.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.sacred-texts.com/hin/rvsan/rv07055.htm