Sarama (सरमा)

Introduction

Let us try to understand the role of Sarme and her symbolic importance in this story. Sri Sayana Acarya, he explains sarme as “sarma vak deva suniva” 4.46.8. That means “vak” --the power of speech-- is called Sarme. That is the symbolic meaning. Yaska in the Nirukthi explains 11.25 “sarama saranath”. That means “One who moves very fast or walks very fast”. That is how she is defined. The famous in the Vedas, the Madhyamika power of speech the concept is accepted in Nairukta Paksha and the “Devashuni” word is accepted also by historical party, that is a tradition. Therefore Sarme, from symbolic perspective, is very clear and it is accepted by the traditional people and the sampradaya people. Let us try to understand more explanation of Sarme from the Vedas itself. In one of the Rg mantras 5.46.8 Sarme is glorified “ viswe ashyabhushi mahinayaha samyudgo bhi angiraso navantha utsaasam sarme sadastha ruthasya pada sarma vidadgha

“ Angirasa, who during the morning hours, he along with Usho Devi, came together with the cows and that time the milk which was flowing from cow’s udder was offered in the best of the yajna platform. Sarme, she recognized the cow, found the cows on the path of the ratha. Here the cows are considered to be transcendental knowledge and their moving –going and grazing is called the time for jnanodaya –awakening of knowledge – or which is called “ushaha kala” morning hours, for Angirasa to receive this, Sarme was very important and Sarme moves on into the path of ritha satya, satya vrita with greater speed and ahead of everyone and by doing that she was able to find out the whereabouts of the cow. This is sarme’s rita patha or the path of truth. One who moves very fast and one how can understand the deepest place where jnana or wisdom is hidden. (sruthi fragrance) however far that jnana is, only by fragrance she is able to find out. In the previous mantra, Sarme and her work is explained “ratham yati sarma gha avindntha vishwani satya angiraha chakara” Sarme she, yajna which is compared to path of satya or rutu rupa, she enters faster and she recognize the cows and Angirasa in all his yajnas was able to make it happen truthfully. There is connection between yajna tattva --the theology of yajna, rath and satya, and sarme and Angirasa’s tapsya for jnana. There is a big connection. Sri Sayana Acarya in this mantra he explains “sarma sarana sila stuti rupa vak” In the famous vak sukta it is explained (chatavarivak gruhatharini nihitha nenga yathi) there are 3 meanings for power of speech or vak tattva: the padas or words are hidden in the deepest places of hearts. 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 can get those cows? It is explained that the divine speech of Vedas has one such special power. One who is engaged in continuous study of sruthi such jnani, at point of time what was not available the highest paramartha or para that same vakya or power of speech of Vedas because of the extra ordinary spiritual power by Vaidikas, or the followers of the Vedas, and tapasya (similar like Angirasa) he is able to experience and see. That means that Veda word which is seen through our eyes or experienced the transcendental deep meaning and who is responsible for us to understand that? It is possible thru Sarme. And such knowledge which can be experienced within that concept is called Sarme. Therefor here the jnana is compared to the fragrance of the sruthi and then it can only be recognized by the transcendental senses. In this way the fragrance of that shvana(deva’s dog) is connected to this transaction.