Sarama Pani Samvada (सरमापणिसंवादः)

Rig veda 10th mandala describes the legendary episode of Stealing of the divine Cows || गोग्रहणम् by the Panis who are a class of tradesmen with no regard for yagnas or vedic principles.

परिचय || Introduction

Sarama (Sanskrit :सरमा) Indra’s dog was ordered by Indra to locate the lost divine cows and with the help of Sarama and Angirasa rushi Indra releases them from captivity. In this context appears a beautiful description of the discussion between the Panis and Sarama in the 10th mandala of Rig Veda.

Sarama and Panis Samvaad सरमापणिसम्वादः

RgVeda(10.108) describes the legendary theft of the divine cows, where Panis who were demons, steal and hide them in a cave. Indra sends his dog Sarama in search of the lost divine cows and Sarama comes across Panis, with whom She has an important discussion. This episode describes how Sarama requests Panis to return back the Cows and they in turn try to bribe or tempt her. Their conversation goes thus:

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?

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:“Oh panis! 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 Brihaspathi will not spare you. The Panis 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 within themselves then your words will be futile and useless.

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.

Sarama is not tempted, 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 departed and Brihaspathi, Soma, Angirasa have found them when hidden. (Rg Veda 10.108.22)

This sukta doesn’t continue further with the story, but in Saunaka’s “Brihaddevatha chapter 8 and from the other part of Vedas the legend is continued.

Legend in Brihaddevatha

Sarama after saying that she does not have any relationship with Panis, says that she did not desire any prosperity or money but wanted a little milk from those divine cows that Panis had hid. sabradim naha iccamisasvathavam vadhananiva ide yamthu payastha samgavam yastha niguhathaha|| (8.30). 

Saramaby her nature not being too strong (“svabhavasca laulyasca) 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.  

Sarme after saying that he does not have any relationship with both of you, says that she or he did not desire any prosperity or money but wanted a little milk from those cows that Panis had hid. 

||sabradim naha iccamisa svathavamva dhananiva ide yamthu payasthasam gavamyasthaniguhathaha|| (8.30). Tempted by the milk Sarme after drinking the water and her nature not being too strong (“svabhavasca laulyas ca) she was tempted by the milk. Sarme was very appreciative of the milk and she crossed the Rasanadi and gave Indra a false report. Indra realised that Sarme’s report was false and wondered at the reason for the change in the character of Sarme? Saunaka explained that Sarme changed because of ‘prabhavath asurasthu“, that is even though the milk of cows was divine, but because of the Asuric influence, Sarme’s character had changed. Then Indra using his power kicked Sarme to get out the real truth and immediately Sarme vomited all the milk given by demons ||taam jagan padankruddahaudgiranthu hi payasthatha ha|| Sarme became very fearful and in her fear she walked towards the place of Panis. Indra who had followed Sarme on his Ari vahana killed all the panis and brought back the cows. 

Legend in Sayanabhasya

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. 

Although slightly different versions of the legend is found in different places of the scriptures essentially the purport has not changed over different commentaries over ages. Sayanacharya's works have been the basis of many early Indologists views and interpretations of Bharatiya veda samskruti. 

सम्वाद || Discussion

This story of stealing the cows or Go grahana is interpreted by Indologists and their followers through the fake Aryan-Dravidian race theory. For them the Panis are the Mulnivasis, the original native people of india, and the Dravidians, were the “dasyus. The Aryans were the non-natives invaders 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 according to the distorted Aryan Invasion theory.When self-styled western historians  studied this story they interpreted the panis () as “Dasyus () or Dravidians, a term coined by Bishop Caldwell (REFERENCE).

Questions

1. If it was true, then what is the role of Sarama, Indra’s dog?
2. Is Sarama a historical character? If so, was it true that dogs could speak in the Vedic period?
3. What is the meaning of the discussion between Sarama and the Panis?
4. What is the place beyond the Rasa River? Is it a physical place?
5. If Indra had to release the cows, then is Indra a historical personality? If that is true, then is it Indra’s right to claim that Indra is Arya and he was victorious against the Panis? Or to consider that Panis are some kind of group of people.
6. If Angirasa is  brahmana, how come he had pet dogs, as a Brahmana why was he taking care of dogs? If he was not a brahamana then does he talk about the deeper definition of the cow? What is the meaning of Angirasa?
7. Is it true that Aryans raised dogs, instead of cows and horses?  Was that true that Dravidians did not have dogs with them?
8. Why are there name related to dogs in Vedas: suna, saunaka, sunaka, sunasshepa, etc., Why would they have such names connected to dogs?

Explanation

Panis are basically the enemies of Indra, Soma, Agni, Brihaspathi and Angiras. Here “Pani word can be used as a miserly, tight-fisted person. They are called “Indra  Sathru enemies of Indra: vala, bala. If we accept cows as defined in the previous chapter, then it could be said that Panis are the powers that can stop the progress of knowledge.

The suktas  we can understand that the Panis are the “jnana apaharaka Shakti (the robbers of knowledge). This indicates the struggle to acquire the knowledge. The dog that comes here is nothing but devaduthi (agent of the devatas) or the chitta (consciousness) which is always conscious in every living entity.

The dog of the devathas is always alert and awake and has the power to know everything. She symbolically represents finding out the inner difficulties of living entities.

The esoteric meaning in Sarama's conversation depicts the brahma jnanis and describes the nature of life, talks about the destination of iha and para () and the importance of brahma jnani achieving the knowledge.

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