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Sarama(सरमा)Devashuni (देवशुनी)
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Sarama (Samskrit : सरमा) is Devashuni (Samskrit : देवशुनी) or the divine Mother of Dogs and [[Indra (इन्द्रः)|Indra]]'s subordinate as described in the [[Rigveda]]. Her son is referred to as Sarameya (सारमेयः) in Rig Veda (7.55.2).  Legend goes that [[Panis (पणिकाः)|Panis]] stole the divine cows (गोग्रहणम् | gograhana) and hid them in caves. Devashuni or Sarama, by Indra's orders goes in search and locates them thereby, helps Indra release them. Rigveda has many references to 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 in the Rig Veda.  Legend goes that the divine cows were stolen by Panis and hiddenin caves. Devashuni orSarama, Indra’s dog found them and so Indra released them. Rig veda has many references of Sarama().
 
  
Introduction
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== परिचयः || Introduction ==
Etymology
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In Srimad Bhagavata (6.6.24 to 26)<ref name=":0">Srimad Bhagavatapuranam English Translation ([http://bhagavata.org/canto6/chapter6.html Skanda 6 Adhyaya 6])</ref> it is said that Sarama is the wife of Kashyapa rshi and is the mother of all animals including tigers and lions. <blockquote>शृणु नामानि लोकानां मातॄणां शङ्कराणि च ।। २४ (Bhag. Pura. 6.6.24)<ref>Srimad Bhagavatapuranam ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AC/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AC Skanda 6 Adhaya 6])</ref></blockquote><blockquote>अथ कश्यपपत्नीनां यत्प्रसूतमिदं जगत् । अदितिर्दितिर्दनुः काष्ठा अरिष्टा सुरसा इला ।। २५ (Bhag. Pura. 6.6.25)</blockquote><blockquote>मुनिः क्रोधवशा ताम्रा सुरभिः सरमा तिमिः । तिमेर्यादोगणा आसन्श्वापदाः सरमासुताः २६ (Bhag. Pura. 6.6.26)</blockquote><blockquote>śṛṇu nāmāni lokānāṃ mātṝṇāṃ śaṅkarāṇi ca ।। 24 (Bhag. Pura. 6.6.24)</blockquote><blockquote>atha kaśyapapatnīnāṃ yatprasūtamidaṃ jagat । aditirditirdanuḥ kāṣṭhā ariṣṭā surasā ilā ।। 25 (Bhag. Pura. 6.6.25)</blockquote><blockquote>muniḥ krodhavaśā tāmrā surabhiḥ saramā timiḥ । timeryādogaṇā āsanśvāpadāḥ saramāsutāḥ 26 (Bhag. Pura. 6.6.26)</blockquote>Summary : "O King Parikshit, now please hear from me the names of Kasyapa'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, Kashtha, Arishta, Surasa, Ila, Muni, Krodhavasha, Tamra, Surabhi, Sarama and Timi. From the womb of Timi, all the aquatics took birth and from the womb of Sarama, the ferocious animals like the tigers and lions took birth."<ref name=":0" />
MaharshiYaskadefines Sarama as
 
“saramasaranath” (Nirukthi 11.25)
 
It means “One who moves very fast or walks very fast”.  
 
  
Sri Sayanaacharya, explains Sarama as
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Syama and Sabala, sons of Sarama, were two prominent messengers of [[Yama Deva (यमदेवः)|Yama]] and they possessed four eyes each. The offsprings of these dogs are called Sarameyas. Other instances where Sarama is mentioned in different texts include
“saramavakdevasuniva” (Govindji name of Sayanacharya’s book ? 4.46.8)
 
It means symbolically “vak” the power of speech. TheMadhyamika power of speech is accepted in NairuktaPaksha and the “Devashuni” word is accepted also by historicalhat is a tradition.
 
  
The role of Sarama || सरमा and her symbolic importance in this story.
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- Sarama worships Brahma in his court. (Sabha Parva, Chapter 11 , Verse 40).  
In the Rg mantra Sarama is glorified thus
 
“visweashyabhushimahinayahasamyudgobhiangirasonavanthautsaasamSaramasadastharuthasyapadasarmavidadgha"(Rig veda 5.46.8Cant find this rik please help Govindji)
 
  
It means :“ 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(Govindji  Clarity about Ratha hereis required is it Truth?)”.
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- Sarama is a graha (Evil spirit) of Subrahmanya which enters the womb of pregnant women and steals the babies. (Vana Parva. Chapter 230, Verse 34).  
Esoteric Meaning :Here the cows are considered as transcendental knowledge and their moving about for grazing during “ushahakala” 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’srita 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
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- Syama is a dog which followed Yama. It was one of the two offsprings of Sarama. (Brahmanda Purana 3.7. 312).
“rathamyatisarmaghaavindnthavishwanisatyaangirahachakara” (Rik number reference needed)
 
  
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)
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- Sarama after having once drunk milk from dasyus lied about it to Indra, and he punished her. (Varaha Purana). (Page 694 of Reference <ref name=":12">Mani, V. (1975). ''[https://archive.org/details/puranicencyclopa00maniuoft Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature.]'' Delhi:Motilal Banasidass.</ref>)
  
Esoteric Meaning :Sri Sayanaacharya in this mantra explains
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== व्युत्पत्तिः || Etymology ==
“saramasaranasilastutirupavak” (Any Reference Govindji searched for this didn’t find)
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* Maharshi Yaska defines Sarama as सरमा सरणात् । saramā saraṇāt । (Nirukti 11.24)<ref>Nirukta ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%81%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%8F%E0%A4%95%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 11])</ref>
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It means One who moves forward very fast or walks very fast.
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* According to Brahmanda purana,<ref>Brahmanda Puranam ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%AE%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD Madhyamabhaga Adhyaya 7])</ref>
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<blockquote>क्रोधायाः कन्यका जज्ञे द्वादशैवात्मसंभवाः । ता भार्या पुलहस्यासन्नामतो मे निबोधत ॥ २,७.१७१ ॥ (Brah. Pura. 2.7.171) मृगी च मृगमन्दा च हरिभद्रा त्विरावती । भूता च कपिशा दंष्ट्रा ऋषा तिर्या तथैव च ॥ २,७.१७२ ॥ (Brah. Pura. 2.7.172) श्वेता च सरमा चैव सुरसा चेति विश्रुता । मृग्यास्तु हरिगाः पुत्रा मृगश्चान्ये शशास्तथा ॥ २,७.१७३ ॥ (Brah. Pura. 2.7.173)</blockquote><blockquote>krodhāyāḥ kanyakā jajñe dvādaśaivātmasaṃbhavāḥ । tā bhāryā pulahasyāsannāmato me nibodhata ॥ 2,7.171 ॥ (Brah. Pura. 2.7.171) mṛgī ca mṛgamandā ca haribhadrā tvirāvatī । bhūtā ca kapiśā daṃṣṭrā ṛṣā tiryā tathaiva ca ॥ 2,7.172 ॥ (Brah. Pura. 2.7.172) śvetā ca saramā caiva surasā ceti viśrutā । mṛgyāstu harigāḥ putrā mṛgaścānye śaśāstathā ॥ 2,7.173 ॥ (Brah. Pura. 2.7.173)</blockquote>Meaning : Sarama was one of the 12 daughters of Kashyapa and Krodha. They became the wives of Pulaha. Their names are Mrigi, Mrigamanda, Haribhadra, Iravati, Bhuta, Kapisha, Damshtra, Rsha, Tirya, Shveta, Sarama, Surasa. They were all well renowned. The progeny of Mrigi are the deers, antilopes and rabbits (Page 452 of Reference 4<ref name=":1">Tagare, G. V. (1958) [https://archive.org/details/BrahmandaPuranaG.V.TagarePart2 Brahmanda Purana (Madhyabhaga Upodghatabhaga) English Translation, Part 3] Delhi : Motilal Banarsidass </ref>). <blockquote>दुल्लोलकं ललोहं च सरमा द्वौ व्यजायत ॥ २,७.४४१ ॥ (Brah. Pura. 2.7.441)</blockquote><blockquote>dullolakaṃ lalohaṃ ca saramā dvau vyajāyata ॥ 2,7.441 ॥ (Brah. Pura. 2.7.441)</blockquote>Meaning : Sarama gave birth to Dyuloka and Laloha.(Page 474 of Reference 4<ref name=":1" />)
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== Janamejaya and Sarama ==
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The Mahabharata contains a story about Sarama cursing Janamejaya. Janamejaya along with his brother once performed a yajna of long duration at Kuruksetra. While the yajna was going on, a dog (son of Sarama, the  female dog of the Devas) came there. The three brothers of Janamejaya beat the dog which returned to its mother, Sarama, crying. The mother asked him whether he had done anything to deserve the beating, and he answered thus : "No, mother, I had done nothing wrong. I did not lick the havis (oblations), nor did I even look at it." Hearing her son's reply Sarama in deep anguish, went to Kuruksetra and questioned Janamejaya as to why her innocent son was beaten by his brothers. Neither he nor his brothers replied to Sarama, and she cursed Janamejaya that he would be subjected to adrstaphala (unforeseen results). Bhima II, son of King Pariksit and brother of Janamejaya who, at the yajna conducted at Kuruksetra attacked, without reason, the son of Sarama. This curse upset Janamejaya so much that after the Sarpa Satra was over and on his return to Hastinapura he made a search for a Purohita (priest) competent enough to redeem him from his sins, and at last he invited Somasravas, son of the great sage Srutasravas to be his Purohita, and thus did Somasravas become the priest of Janamejaya (Adi Parva, Chapter 3).
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== Panis and  Sarama ==
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[[Panis (पणिकाः)|Panis]] are basically tradesmen who were prominent class of people along with Dasyus and [[Asura|Asuras]], intelligent, powerful having a materialistic outlook. [[Nirukta]] describes them as tightfisted, shrewd business-minded people with no regard for [[Yajna (यज्ञः)|yajnas]] (यज्ञ) and charity. The conflict between Indra and Panis was mainly due to the refusal of Panis to contribute to Dana (दानम्) and Dakshina (दक्षिणा) for Yajna. Wealth in those days was mainly the strength of cattle and property.<ref>Prasad, Prakash Charan. (1977) ''[https://books.google.co.in/books?id=RSW8az3Q_dEC&lpg=PA7&pg=PA21#v=onepage&q&f=false Foreign Trade and Commerce in Ancient India.]'' New Delhi : Abhinav Publications</ref>
  
Rig veda explains that Vak exists in four forms, three of which are hidden and the fourth is what men speak
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Rigveda (10.108)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A6%E0%A5%AE Mandala 10, Sukta 108])</ref> describes the legendary theft of the divine cows and the quest of Devashuni Sarama to locate them. A conversation between [[Sarama Pani Samvada (सरमापणिसंवादः)|Sarama and Panis]] takes place after she crosses the Rasa (रसा) river, where the Panis hide the cows in the caves.<ref>Satavalekar, Pt. Sripada Damodara. (1985) ''[http://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_IV/#book/501 Rigved ka subodh bhasya, Volume 4.]'' Paradi : Svadhyaya Mandal</ref> Once Panis stole some cows and hid them in some unknown place. Indra asked Sarama, the  female dog of the Devas to find out and inform him where the cows were kept concealed.  Indra acted according to the advice of Angiras. Sarama replied that she was prepared to do so, if Indra would give milk to her child and look after it in her absence. Indra undertook that task and the female dog went out and found out the place where the cows were hidden and reported it to Indra, (Rgveda, 1st Mandala, 11th Anuvaka, 62nd Sukta) .
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
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Rasatala is the residence of the notorious Nivatakavaca-Kalakeyas. They were enemies of the devas and they tormented them in many ways. The majestic authority of Mahavisnu decreased their virility. They are now living in Rasatala frightened by the threats and beatings with a magic wand of Sarama, a mantrarupini (a sacred chant incarnate) deputed by Indra. (Page 581 of reference<ref name=":12" />)
  
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.  
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In the Rigveda mantra Sarama is glorified thus,<blockquote>विश्वे अस्या व्युषि माहिनायाः सं यद्गोभिरङ्गिरसो नवन्त | उत्स आसां परमे सधस्थ ऋतस्य पथा सरमा विदद्गाः || (Rig Veda 5.45.8)<ref name=":2">Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%AB.%E0%A5%AA%E0%A5%AB Mandala 5, Sukta 45])</ref></blockquote><blockquote>viśve asyā vyuṣi māhināyāḥ saṃ yadgobhiraṅgiraso navanta | utsa āsāṃ parame sadhastha ṛtasya pathā saramā vidadgāḥ || (Rig Veda 5.45.8)</blockquote>'''Meaning''' : During the dawn hours when the sacred Usha rises along with her rays, all [[Angirasa (अङ्गिरसः)|Angirasas]] took the milk flowing from cow’s udders and placed it at a lofty position to offer in yajnas. Sarama by traveling on the path of the yajna with the knowledge of [[Rta (ऋतम्)|rta]] (ऋतम्) recognized and found the cows.  
  
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:
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'''Esoteric Meaning''' :Here, the cows are considered as transcendental knowledge and their moving about for grazing during usha kala (उषः कालः | morning hours) is called the time for jnanodaya (ज्ञानोदयः | awakening of knowledge). For Angirasa, to receive this knowledge, Sarama was very important and Sarama moves on into the path of rtasatya (ऋतसत्यम्) with greater speed and ahead of everyone she (सत्यवृत्ता । satyavrtta) was able to locate the cows. This is Sarama’s rta path or the path of truth. She who moves very fast can understand the deepest place where jnana (ज्ञानम् | wisdom) is hidden through fragrance (shruti | श्रुतिः is compared to fragrance).<ref name=":3">Narayanacharya, K. S. (2011). ''Veda Sanskritiya Parichaya, Part I''. Hubli:​Sahitya Prakashana​.</ref>
  
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?”
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In the previous mantra, Sarama and her work is explained. <blockquote>अनूनोदत्र हस्तयतो अद्रिरार्चन्येन दश मासो नवग्वाः । ऋतं यती सरमा गा अविन्दद्विश्वानि सत्याङ्गिराश्चकार ॥७॥ (Rig Veda 5.45.7)<ref name=":2" /></blockquote><blockquote>anūnodatra hastayato adrirārcanyena daśa māso navagvāḥ । ṛtaṃ yatī saramā gā avindadviśvāni satyāṅgirāścakāra ॥7॥ (Rig Veda 5.45.7)</blockquote>'''Meaning''' : Here, urged by hands, loudly rang the pressing stone (using which Somarasa | सोमरसः is prepared) which was worshipped by Navagvas by offering archana (अर्चना) and singing songs of praise for ten months. In this yajna, Sarama obtained the knowledge of the songs, and Angiras gave effect to all their labors.<ref name=":3" />
  
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.
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== Loyalty of Sarama ==
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The '''[[Mandala 10|10th mandala]] of Rigveda''' beautifully outlines the [[Sarama Pani Samvada (सरमापणिसंवादः)|Sarama and Panis Samvada]] ( सरमापणिसंवादः) 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 Rigveda, 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 rishi retrieves the cows after defeating Panis.
  
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”
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However, in '''Brhaddevata 8.24-36,''' Sarama as in Rigveda refuses bribes but is lured by the milk of the Cows and transfers her loyalties to Panis. When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in rage. She vomits out the milk received as a bribe, and then goes back to trace the Panis.
  
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!”
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In the '''Jaimineeya Brahmana, 2.440-442,''' devatas first send Suparna, the eagle.  However, the Panis bribe him into silence, and he accepts their gifts and returns without any information. The enraged devatas strangle him and he vomits out the curds, etc. received from the Panis. Then they 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 beyond the Rasa. She and her descendants are then blessed by a grateful Indra.<ref>Sarama and the Panis : [http://voiceofdharma.org/books/rig/ch10.htm A Mythological Theme in the Rigveda]</ref>
  
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.
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== संवादः || Discussion ==
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Rigveda explains that Vak (वाक्) exists in four forms, three of which are hidden and are comprehensible to only the jnanis (ज्ञानी) and the fourth is what men speak.<blockquote>चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः| गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (Rig. Veda. 1.164.45)</blockquote><blockquote>catvārivāka parimitāpadānitāni vidurbrāhmaṇāye manīṣiṇaḥ| guhā tarīṇi nihitā neṅagayanti turīyaṃ vāco manuṣyā vadanti || (Rig. Veda. 1.164.45)</blockquote>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 (a jnani similar to Angirasa) who is engaged in the vedic study, by the power of Vedas, is able to 'experience and see’. Such knowledge which can be experienced by concept is called Sarama.  
  
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.
+
Therefore, here, the jnana (ज्ञानम्) is compared to the fragrance of shruti (श्रुतिः) which can be recognized by the transcendental senses. In this way, recognition of fragrance by shvana (श्वनः | here, Indra’s dog) is important.<ref name=":3" />
  
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.”
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== References ==
 
+
[[Category:Vedas]]
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.
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[[Category:Devatas]]
 
 
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)
 
 
 
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
 
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
 

Latest revision as of 07:29, 5 August 2021

Sarama (Samskrit : सरमा) is Devashuni (Samskrit : देवशुनी) or the divine Mother of Dogs and Indra's subordinate as described in the Rigveda. Her son is referred to as Sarameya (सारमेयः) in Rig Veda (7.55.2). Legend goes that Panis stole the divine cows (गोग्रहणम् | gograhana) and hid them in caves. Devashuni or Sarama, by Indra's orders goes in search and locates them thereby, helps Indra release them. Rigveda has many references to Sarama (1.62.3, 1.72.8, 3.31.6, 4.16.8, 5.45.7 and 8, and in mandala 10).

परिचयः || Introduction

In Srimad Bhagavata (6.6.24 to 26)[1] it is said that Sarama is the wife of Kashyapa rshi and is the mother of all animals including tigers and lions.

शृणु नामानि लोकानां मातॄणां शङ्कराणि च ।। २४ (Bhag. Pura. 6.6.24)[2]

अथ कश्यपपत्नीनां यत्प्रसूतमिदं जगत् । अदितिर्दितिर्दनुः काष्ठा अरिष्टा सुरसा इला ।। २५ (Bhag. Pura. 6.6.25)

मुनिः क्रोधवशा ताम्रा सुरभिः सरमा तिमिः । तिमेर्यादोगणा आसन्श्वापदाः सरमासुताः २६ (Bhag. Pura. 6.6.26)

śṛṇu nāmāni lokānāṃ mātṝṇāṃ śaṅkarāṇi ca ।। 24 (Bhag. Pura. 6.6.24)

atha kaśyapapatnīnāṃ yatprasūtamidaṃ jagat । aditirditirdanuḥ kāṣṭhā ariṣṭā surasā ilā ।। 25 (Bhag. Pura. 6.6.25)

muniḥ krodhavaśā tāmrā surabhiḥ saramā timiḥ । timeryādogaṇā āsanśvāpadāḥ saramāsutāḥ 26 (Bhag. Pura. 6.6.26)

Summary : "O King Parikshit, now please hear from me the names of Kasyapa'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, Kashtha, Arishta, Surasa, Ila, Muni, Krodhavasha, Tamra, Surabhi, Sarama and Timi. From the womb of Timi, all the aquatics took birth and from the womb of Sarama, the ferocious animals like the tigers and lions took birth."[1]

Syama and Sabala, sons of Sarama, were two prominent messengers of Yama and they possessed four eyes each. The offsprings of these dogs are called Sarameyas. Other instances where Sarama is mentioned in different texts include

- Sarama worships Brahma in his court. (Sabha Parva, Chapter 11 , Verse 40).

- Sarama is a graha (Evil spirit) of Subrahmanya which enters the womb of pregnant women and steals the babies. (Vana Parva. Chapter 230, Verse 34).

- Syama is a dog which followed Yama. It was one of the two offsprings of Sarama. (Brahmanda Purana 3.7. 312).

- Sarama after having once drunk milk from dasyus lied about it to Indra, and he punished her. (Varaha Purana). (Page 694 of Reference [3])

व्युत्पत्तिः || Etymology

  • Maharshi Yaska defines Sarama as सरमा सरणात् । saramā saraṇāt । (Nirukti 11.24)[4]

It means One who moves forward very fast or walks very fast.

  • According to Brahmanda purana,[5]

क्रोधायाः कन्यका जज्ञे द्वादशैवात्मसंभवाः । ता भार्या पुलहस्यासन्नामतो मे निबोधत ॥ २,७.१७१ ॥ (Brah. Pura. 2.7.171) मृगी च मृगमन्दा च हरिभद्रा त्विरावती । भूता च कपिशा दंष्ट्रा ऋषा तिर्या तथैव च ॥ २,७.१७२ ॥ (Brah. Pura. 2.7.172) श्वेता च सरमा चैव सुरसा चेति विश्रुता । मृग्यास्तु हरिगाः पुत्रा मृगश्चान्ये शशास्तथा ॥ २,७.१७३ ॥ (Brah. Pura. 2.7.173)

krodhāyāḥ kanyakā jajñe dvādaśaivātmasaṃbhavāḥ । tā bhāryā pulahasyāsannāmato me nibodhata ॥ 2,7.171 ॥ (Brah. Pura. 2.7.171) mṛgī ca mṛgamandā ca haribhadrā tvirāvatī । bhūtā ca kapiśā daṃṣṭrā ṛṣā tiryā tathaiva ca ॥ 2,7.172 ॥ (Brah. Pura. 2.7.172) śvetā ca saramā caiva surasā ceti viśrutā । mṛgyāstu harigāḥ putrā mṛgaścānye śaśāstathā ॥ 2,7.173 ॥ (Brah. Pura. 2.7.173)

Meaning : Sarama was one of the 12 daughters of Kashyapa and Krodha. They became the wives of Pulaha. Their names are Mrigi, Mrigamanda, Haribhadra, Iravati, Bhuta, Kapisha, Damshtra, Rsha, Tirya, Shveta, Sarama, Surasa. They were all well renowned. The progeny of Mrigi are the deers, antilopes and rabbits (Page 452 of Reference 4[6]).

दुल्लोलकं ललोहं च सरमा द्वौ व्यजायत ॥ २,७.४४१ ॥ (Brah. Pura. 2.7.441)

dullolakaṃ lalohaṃ ca saramā dvau vyajāyata ॥ 2,7.441 ॥ (Brah. Pura. 2.7.441)

Meaning : Sarama gave birth to Dyuloka and Laloha.(Page 474 of Reference 4[6])

Janamejaya and Sarama

The Mahabharata contains a story about Sarama cursing Janamejaya. Janamejaya along with his brother once performed a yajna of long duration at Kuruksetra. While the yajna was going on, a dog (son of Sarama, the female dog of the Devas) came there. The three brothers of Janamejaya beat the dog which returned to its mother, Sarama, crying. The mother asked him whether he had done anything to deserve the beating, and he answered thus : "No, mother, I had done nothing wrong. I did not lick the havis (oblations), nor did I even look at it." Hearing her son's reply Sarama in deep anguish, went to Kuruksetra and questioned Janamejaya as to why her innocent son was beaten by his brothers. Neither he nor his brothers replied to Sarama, and she cursed Janamejaya that he would be subjected to adrstaphala (unforeseen results). Bhima II, son of King Pariksit and brother of Janamejaya who, at the yajna conducted at Kuruksetra attacked, without reason, the son of Sarama. This curse upset Janamejaya so much that after the Sarpa Satra was over and on his return to Hastinapura he made a search for a Purohita (priest) competent enough to redeem him from his sins, and at last he invited Somasravas, son of the great sage Srutasravas to be his Purohita, and thus did Somasravas become the priest of Janamejaya (Adi Parva, Chapter 3).

Panis and Sarama

Panis are basically tradesmen who were prominent class of people along with Dasyus and Asuras, intelligent, powerful having a materialistic outlook. Nirukta describes them as tightfisted, shrewd business-minded people with no regard for yajnas (यज्ञ) and charity. The conflict between Indra and Panis was mainly due to the refusal of Panis to contribute to Dana (दानम्) and Dakshina (दक्षिणा) for Yajna. Wealth in those days was mainly the strength of cattle and property.[7]

Rigveda (10.108)[8] describes the legendary theft of the divine cows and the quest of Devashuni Sarama to locate them. A conversation between Sarama and Panis takes place after she crosses the Rasa (रसा) river, where the Panis hide the cows in the caves.[9] Once Panis stole some cows and hid them in some unknown place. Indra asked Sarama, the female dog of the Devas to find out and inform him where the cows were kept concealed.  Indra acted according to the advice of Angiras. Sarama replied that she was prepared to do so, if Indra would give milk to her child and look after it in her absence. Indra undertook that task and the female dog went out and found out the place where the cows were hidden and reported it to Indra, (Rgveda, 1st Mandala, 11th Anuvaka, 62nd Sukta) .

Rasatala is the residence of the notorious Nivatakavaca-Kalakeyas. They were enemies of the devas and they tormented them in many ways. The majestic authority of Mahavisnu decreased their virility. They are now living in Rasatala frightened by the threats and beatings with a magic wand of Sarama, a mantrarupini (a sacred chant incarnate) deputed by Indra. (Page 581 of reference[3])

In the Rigveda mantra Sarama is glorified thus,

विश्वे अस्या व्युषि माहिनायाः सं यद्गोभिरङ्गिरसो नवन्त | उत्स आसां परमे सधस्थ ऋतस्य पथा सरमा विदद्गाः || (Rig Veda 5.45.8)[10]

viśve asyā vyuṣi māhināyāḥ saṃ yadgobhiraṅgiraso navanta | utsa āsāṃ parame sadhastha ṛtasya pathā saramā vidadgāḥ || (Rig Veda 5.45.8)

Meaning : During the dawn hours when the sacred Usha rises along with her rays, all Angirasas took the milk flowing from cow’s udders and placed it at a lofty position to offer in yajnas. Sarama by traveling on the path of the yajna with the knowledge of rta (ऋतम्) recognized and found the cows.

Esoteric Meaning :Here, the cows are considered as transcendental knowledge and their moving about for grazing during usha kala (उषः कालः | morning hours) is called the time for jnanodaya (ज्ञानोदयः | awakening of knowledge). For Angirasa, to receive this knowledge, Sarama was very important and Sarama moves on into the path of rtasatya (ऋतसत्यम्) with greater speed and ahead of everyone she (सत्यवृत्ता । satyavrtta) was able to locate the cows. This is Sarama’s rta path or the path of truth. She who moves very fast can understand the deepest place where jnana (ज्ञानम् | wisdom) is hidden through fragrance (shruti | श्रुतिः is compared to fragrance).[11]

In the previous mantra, Sarama and her work is explained.

अनूनोदत्र हस्तयतो अद्रिरार्चन्येन दश मासो नवग्वाः । ऋतं यती सरमा गा अविन्दद्विश्वानि सत्याङ्गिराश्चकार ॥७॥ (Rig Veda 5.45.7)[10]

anūnodatra hastayato adrirārcanyena daśa māso navagvāḥ । ṛtaṃ yatī saramā gā avindadviśvāni satyāṅgirāścakāra ॥7॥ (Rig Veda 5.45.7)

Meaning : Here, urged by hands, loudly rang the pressing stone (using which Somarasa | सोमरसः is prepared) which was worshipped by Navagvas by offering archana (अर्चना) and singing songs of praise for ten months. In this yajna, Sarama obtained the knowledge of the songs, and Angiras gave effect to all their labors.[11]

Loyalty of Sarama

The 10th mandala of Rigveda beautifully outlines the Sarama and Panis Samvada ( सरमापणिसंवादः) 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 Rigveda, 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 rishi retrieves the cows after defeating Panis.

However, in Brhaddevata 8.24-36, Sarama as in Rigveda refuses bribes but is lured by the milk of the Cows and transfers her loyalties to Panis. When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in rage. She vomits out the milk received as a bribe, and then goes back to trace the Panis.

In the Jaimineeya Brahmana, 2.440-442, devatas first send Suparna, the eagle.  However, the Panis bribe him into silence, and he accepts their gifts and returns without any information. The enraged devatas strangle him and he vomits out the curds, etc. received from the Panis. Then they 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 beyond the Rasa. She and her descendants are then blessed by a grateful Indra.[12]

संवादः || Discussion

Rigveda explains that Vak (वाक्) exists in four forms, three of which are hidden and are comprehensible to only the jnanis (ज्ञानी) and the fourth is what men speak.

चत्वारिवाक परिमितापदानितानि विदुर्ब्राह्मणाये मनीषिणः| गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (Rig. Veda. 1.164.45)

catvārivāka parimitāpadānitāni vidurbrāhmaṇāye manīṣiṇaḥ| guhā tarīṇi nihitā neṅagayanti turīyaṃ vāco manuṣyā vadanti || (Rig. Veda. 1.164.45)

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 (a jnani similar to Angirasa) who is engaged in the vedic study, 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 (ज्ञानम्) is compared to the fragrance of shruti (श्रुतिः) which can be recognized by the transcendental senses. In this way, recognition of fragrance by shvana (श्वनः | here, Indra’s dog) is important.[11]

References

  1. 1.0 1.1 Srimad Bhagavatapuranam English Translation (Skanda 6 Adhyaya 6)
  2. Srimad Bhagavatapuranam (Skanda 6 Adhaya 6)
  3. 3.0 3.1 Mani, V. (1975). Puranic encyclopaedia : A comprehensive dictionary with special reference to the epic and Puranic literature. Delhi:Motilal Banasidass.
  4. Nirukta (Adhyaya 11)
  5. Brahmanda Puranam (Madhyamabhaga Adhyaya 7)
  6. 6.0 6.1 Tagare, G. V. (1958) Brahmanda Purana (Madhyabhaga Upodghatabhaga) English Translation, Part 3 Delhi : Motilal Banarsidass
  7. Prasad, Prakash Charan. (1977) Foreign Trade and Commerce in Ancient India. New Delhi : Abhinav Publications
  8. Rig Veda (Mandala 10, Sukta 108)
  9. Satavalekar, Pt. Sripada Damodara. (1985) Rigved ka subodh bhasya, Volume 4. Paradi : Svadhyaya Mandal
  10. 10.0 10.1 Rig Veda (Mandala 5, Sukta 45)
  11. 11.0 11.1 11.2 Narayanacharya, K. S. (2011). Veda Sanskritiya Parichaya, Part I. Hubli:​Sahitya Prakashana​.
  12. Sarama and the Panis : A Mythological Theme in the Rigveda