The Legends and Myth of Sarma

Sarma is generally regarded as the day of heaven, Devasuni. She is only Indra's messenger. She is the mother of dogs. It appears to be the basis of the formation of the word Sarmeya which sounds like a metronymic from Sarma. Yasks refers to her as Devasuni. 127 The Brhaddevata spins a long history, according to which Indra deputes Sarma crosses the big river Rasa and succeeds in finding out Indra's cattle, but falls a victim to the temptations of the Panis, drinks milk offered by them. Indra gives a kick. She runs omitting the milk, Indra follows the track and vanquishes the offenders. The Brhaddevata thus casts a reflection on the character of Sarma. 128 According to 124. uduttamam varuna pasam asmad iti sunasepo va etam ajigarti varunagrahito pasyat taya vai sa varunapasad amuncyate varunapasam evaitayam pramucyate || Kathaka Samhita 19.11. 125. Atharvaveda - VI.25. VII.83.28. 126. yam nu imam putram icchanti ye vijananti kimasvita putrena vindate tan macadava narada || Aitareya Brahmana 7.13. 127. devasunindrena prahita panibhirasuraih samude || Nirukta, X 1.25. 128. Brhaddevata - 7.24 - 36.

61 Rgveda 1.72.8, it may be said that this fact of Sarma secured the milk food of the whole mankind. Following are the passages, in the Rgveda describing a story of Sarma's exploits. 129 In his interpretation of the verse of Rgveda, Sayana introduces the story of Sarma. 130 Secondly, the stanza records two different ideas viz., the vedic people as they progressed in their march finding seven huge rivers, and Sarma discovering the stolen cows. The one opened the very door of prosperity, by providing for agriculture etc. 131 When Sarma discovered the fated (entrance) to the mountain, then Indra made great ample provision (for her young), as previously promised. Then the sure footed one, already familiar with their lowing, led to the presence of the imperishable kine. 132 Sayana for the first time introduces an alternative explanation of Sarma. She is the heavenly dog or speech uttering praise, and rtam is sacrifice or truth. (Rtam Satyam Yajnam Va Yati Prapnuvati Sarma Sara-nasila Stutirupa Vak, angirasam gavartham indrena prahita devasuni va ga avindat panibhir apartah). 129. indrasyangirasam cesthau vidat sarama tanayagha dhasim brahaspatirbhinadadrim vidada gah samutriyabhirvavasanta narah || Rgveda 1.62.3. 130. svadhyo diva a sapta yahi rayo duro vyrtajna ajanana | vidada gavyam sarama drhlamurvam yena nu kam manusi bhojate vid || Rgveda 1.72.8. 131. vidad yahi sarama rumnamadre mahi pathah purvyam saprayakkah | agram nayat supadyaksaranam maccharavam prathama janati gata | Ibid. III.31.6. 132. apo yadadrim puruhuta darda ravirbhavata sarama purvyam te | sano neta vajama darsi bhurim gotra rujannangirobhirnrnanah || Ibid. IV. 16.8.

62 The hymn is addressed to Visve-devas, the palm having been given to Angirasas in the liberation of the heavenly cows. 133 The Vajasneyi Samhita repeats Rgveda II.3.31.6. Vidadyadi Sarma etc. The Kathaka Samhita repeats the same. 134 The Maitrayani Samhita also repeats the same mantra. The Atharvaveda Samhita has two verses referring to Sarma. 135 In the Taittiriya Brahmana 2.5.8.10.136 Sarma is described as goddess in the guise of a dog being deputed by Indra, once to find food on earth, was proceeding to the mortal world from the Meru mountain. There she saw the people starving for want of food. Then she created plenty of water, which is the preliminary aid for food and which flowed through all fields. She led forth water and then in front. She knowing the lowing sound of the imperishable ones proceeded towards them. Sarma found the herb of kine which was strong and huge, by the help of which the whole mankind is provided with milk etc. All performed their duties and prepared the way for heaven. The Apastamba Srauta Sutra simply repeats the reading of the Taittiriya Brahmana. 137 133. visve asya vyusi mahinayah sam yad gobhirangiraso navanta | utsa asam parame saghastha tratasya patha sarama vidada gah | Ibid. V.45.8. 134. Kathaka Samhita - 27.9. 135. te kusthika saramayai kurmebhyo adadhuh saphan | ubadhyamasya kitebhyah nvartebhyo adharayan || Atharvaveda, IX.4.16. 136. face ufa weaT 137. Apastamba Srauta Sutra 12.15.6. Taittiriya Brahmana 2.5.8.10.

63 Yaska in the Nirukta, explains the story of Sarma. 138 In the Brhaddevata Sarma is included among the deities, and defined objects belonging to Indra's sphere. Sarma is mentioned as one of the Brahmavadins (female seers) among others like Ghosa, Godha, Apala etc. 139