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Sarama
In Hindu mythology, Sarama (Sanskrit: सरमा, Saramā) is a mythological female dog of the gods, or Deva-shuni (देव-शुनी, devaśunī). She first appears in one of Hinduism's earliest texts, the Rig Veda, in which she helps the king of the gods Indra to recover divine cows stolen by the Panis asuras. This legend is alluded to in many later texts, and Sarama is often associated with Indra. The epic Mahabharata, and some Puranas, also make brief reference to Sarama.
Early Rig Vedic works do not depict Sarama as a dog, but later Vedic mythologies and interpretations usually do. She is described as the mother of all dogs, in particular of the two four-eyed brindle dogs of the god Yama, and dogs are given the matronymic Sarameya ("offspring of Sarama"). One scripture further describes Sarama as the mother of all wild animals.
Orientalist Max Müller suggests that the word Sarama may mean "the runner", with the stem originating from the Sanskrit root sar ("to go"), but he is unable to account for the second part of the name, ama. Professor Monier-Williams translates Sarama as "the fleet one". The etymological treatise Nirukta by Yaska mentions that Sarama derives her name from her quick movement. Mahidhara, a commentator of the Vajasaneyi Samhita, states that Sarama is "she who entertains (remante) the gods". More broadly, Sarama has also come to mean any female dog.
There are two epithets for Sarama in the original Rig Veda. Firstly, she is described as supadi, which means "having good feet", "fair-footed" or "quick", an epithet only used for Sarama in the text. Her other epithet is subhaga – "the fortunate one", or "the beloved one" – a common epithet of the Ushas, the Dawn. Sarama's other name Deva-shuni means "divine bitch" or "bitch of the gods".
It has been suggested that the Greek Hermes is a cognate of Sarama.
Sarama is the subject of a Rig-Vedic legend (1700–1100 BCE), which is related many times in the Veda, including the first (1.62.3, 1.72.8), third (3.31.6), fourth (4.16.8) and fifth (5.45.7, 5.45.8) Mandalas (Books of the Rig Veda). In the legend a group of Asuras named Panis kidnap the cattle tended by the Angirasas – the ancestors of man, who were the sons of the sage Angiras. The Panis then hide the cows in a cave, until Sarama follows the tracks of the thieves and helps Indra to recover them. Sarama is described to have found the cows "by the path of truth". She does this on the bidding of either Indra, Brihaspati, or a combination of Indra and the Angirasas, as narrated in the variants of the legend. Sarama is described to have found the milk of the cattle, which nourished humanity. This is interpreted as Sarama teaching man to milk cows and use the butter created from it for fire-sacrifices. Sarama also finds food for her own young in the robbers' hide-out. However, in the thanks-giving sacrifice the Angirasas hold for the gods after the recovery of the cattle, Sarama is neither given sacrifice nor invoked. Sarama's children, Sarameyas, are white with tawny limbs. They are described as common watchdogs, who can not distinguish between Indra's worshippers and the robbers. As a messenger of Indra, Sarama is depicted in the tenth Mandala (10.108) as having a conversation with a group of Panis, in which the Panis even tempt her to share their booty and be their sister, although Sarama refuses. Sarama Deva-shuni is regarded as the author of her speech in this hymn. The 3rd century BCE text Sarvanukaramani of Katyayana also mentions the Panis' offer to Sarama and her refusal.
Sarama is also mentioned in a few Vedic hymns, usually in connection with the Angirasas and the winning of the highest realms of existence, the most important of which is the Sukta of the Atris (5.45.8). Here, she is said to have found the herds by the path of the Truth. Another hymn, the 31st of the third Mandala by Vishwamitra, tells about the fair-footed Sarama finding the hide-out and leading Indra to the cows. Here, Sarama is described as "knowing", suggesting her intuitive powers. Brief allusions to Sarama appear in the rest of the hymns, such as the one by Parashara Shaktya.
The Anukramanika, the index to the Rig-Veda samhita (a part of the Rig-Veda), records that Indra sent the Deva-shuni to look for the cows and repeats that a conversation took place between Sarama and the Panis. The Jaiminiya Brahmana and Sayana's 14th century Satyayanaka add to the story. Indra first sends a supernatural bird Suparna to retrieve the cows, but he proves disloyal. Indra then deputes Sarama, who agrees to find the cows on the condition that her children will be given milk. This deal secures milk not only for her children, but also for mankind. Sayana's commentary on the Rig Veda, Vedartha Prakasha, simplifies and adds some details to the original story as told in the Rig Veda. The ownership of the cows is attributed to Angirasas or Brihaspati. The cows are stolen by Panis, who dwell in the Vala, a stone cave. Indra sends Sarama on Brihaspati's advice. Sarama tracks the cows to Vala, where the Panis try unsuccessfully to lure her to their side. Sayana also states that Sarama makes a deal with Indra before embarking on the search, that her children will be given milk and other food. The 15th century work Nitimanjari by Dva Dviveda comments that "Though knowing The Truth, a person out of greed in this earthly life, loses all senses of values; Sarama, who knew The Truth, begged food from Indra on the occasion of redeeming the kine (cattle)."
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Sarama
In Hindu mythology, Sarama (Sanskrit: सरमा, Saramā) is a mythological female dog of the gods, or Deva-shuni (देव-शुनी, devaśunī). She first appears in one of Hinduism's earliest texts, the Rig Veda, in which she helps the king of the gods Indra to recover divine cows stolen by the Panis asuras. This legend is alluded to in many later texts, and Sarama is often associated with Indra. The epic Mahabharata, and some Puranas, also make brief reference to Sarama.
Early Rig Vedic works do not depict Sarama as a dog, but later Vedic mythologies and interpretations usually do. She is described as the mother of all dogs, in particular of the two four-eyed brindle dogs of the god Yama, and dogs are given the matronymic Sarameya ("offspring of Sarama"). One scripture further describes Sarama as the mother of all wild animals.
Orientalist Max Müller suggests that the word Sarama may mean "the runner", with the stem originating from the Sanskrit root sar ("to go"), but he is unable to account for the second part of the name, ama. Professor Monier-Williams translates Sarama as "the fleet one". The etymological treatise Nirukta by Yaska mentions that Sarama derives her name from her quick movement. Mahidhara, a commentator of the Vajasaneyi Samhita, states that Sarama is "she who entertains (remante) the gods". More broadly, Sarama has also come to mean any female dog.
There are two epithets for Sarama in the original Rig Veda. Firstly, she is described as supadi, which means "having good feet", "fair-footed" or "quick", an epithet only used for Sarama in the text. Her other epithet is subhaga – "the fortunate one", or "the beloved one" – a common epithet of the Ushas, the Dawn. Sarama's other name Deva-shuni means "divine bitch" or "bitch of the gods".
It has been suggested that the Greek Hermes is a cognate of Sarama.
Sarama is the subject of a Rig-Vedic legend (1700–1100 BCE), which is related many times in the Veda, including the first (1.62.3, 1.72.8), third (3.31.6), fourth (4.16.8) and fifth (5.45.7, 5.45.8) Mandalas (Books of the Rig Veda). In the legend a group of Asuras named Panis kidnap the cattle tended by the Angirasas – the ancestors of man, who were the sons of the sage Angiras. The Panis then hide the cows in a cave, until Sarama follows the tracks of the thieves and helps Indra to recover them. Sarama is described to have found the cows "by the path of truth". She does this on the bidding of either Indra, Brihaspati, or a combination of Indra and the Angirasas, as narrated in the variants of the legend. Sarama is described to have found the milk of the cattle, which nourished humanity. This is interpreted as Sarama teaching man to milk cows and use the butter created from it for fire-sacrifices. Sarama also finds food for her own young in the robbers' hide-out. However, in the thanks-giving sacrifice the Angirasas hold for the gods after the recovery of the cattle, Sarama is neither given sacrifice nor invoked. Sarama's children, Sarameyas, are white with tawny limbs. They are described as common watchdogs, who can not distinguish between Indra's worshippers and the robbers. As a messenger of Indra, Sarama is depicted in the tenth Mandala (10.108) as having a conversation with a group of Panis, in which the Panis even tempt her to share their booty and be their sister, although Sarama refuses. Sarama Deva-shuni is regarded as the author of her speech in this hymn. The 3rd century BCE text Sarvanukaramani of Katyayana also mentions the Panis' offer to Sarama and her refusal.
Sarama is also mentioned in a few Vedic hymns, usually in connection with the Angirasas and the winning of the highest realms of existence, the most important of which is the Sukta of the Atris (5.45.8). Here, she is said to have found the herds by the path of the Truth. Another hymn, the 31st of the third Mandala by Vishwamitra, tells about the fair-footed Sarama finding the hide-out and leading Indra to the cows. Here, Sarama is described as "knowing", suggesting her intuitive powers. Brief allusions to Sarama appear in the rest of the hymns, such as the one by Parashara Shaktya.
The Anukramanika, the index to the Rig-Veda samhita (a part of the Rig-Veda), records that Indra sent the Deva-shuni to look for the cows and repeats that a conversation took place between Sarama and the Panis. The Jaiminiya Brahmana and Sayana's 14th century Satyayanaka add to the story. Indra first sends a supernatural bird Suparna to retrieve the cows, but he proves disloyal. Indra then deputes Sarama, who agrees to find the cows on the condition that her children will be given milk. This deal secures milk not only for her children, but also for mankind. Sayana's commentary on the Rig Veda, Vedartha Prakasha, simplifies and adds some details to the original story as told in the Rig Veda. The ownership of the cows is attributed to Angirasas or Brihaspati. The cows are stolen by Panis, who dwell in the Vala, a stone cave. Indra sends Sarama on Brihaspati's advice. Sarama tracks the cows to Vala, where the Panis try unsuccessfully to lure her to their side. Sayana also states that Sarama makes a deal with Indra before embarking on the search, that her children will be given milk and other food. The 15th century work Nitimanjari by Dva Dviveda comments that "Though knowing The Truth, a person out of greed in this earthly life, loses all senses of values; Sarama, who knew The Truth, begged food from Indra on the occasion of redeeming the kine (cattle)."