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Line 46: − + − − == 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. − == Discussion ==+
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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 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 see if this para is ok)'''
'''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''' :Sri Sayanaacharya in this mantra explains
== 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.
== Discussion ==
Sri Sayanaacharya in this mantra explains
“sarama sarana silastutirupavak” '''(Any Reference Govindji ?searched for this. didn’t find)'''
“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 are comprehensible to only the jnanis and the fourth is what men speak
चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः|
चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः|
guha tarini nihita neengayanti turiyam vaco manushyavadanti ||
guha tarini nihita neengayanti turiyam vaco manushyavadanti ||
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.
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.
== References ==
== References ==