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Sarameyavinoda in Manasollasa: Dogs for Recreation and Hunting

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Sarameyavinoda in Manasollasa: Dogs for Recreation and Hunting Full-length paper Asian Agri-History Vol. 14, No. 3, 2010 (273–283) 273 Sarameyavinoda in Manasollasa: Dogs for Recreation and Hunting Nalini Sadhale¹ and YL Nene2 1. “Ishavasya”, Udyog Sanskar B2, Nath Prangan, Garkheda Parisar, Aurangabad 431005, Maharashtra, India (email: [email protected]) 2. Asian Agri-History Foundation, Secunderabad 500009, India (email: [email protected]) Abstract The encyclopedic work of the Chaulukya King Someshvardeva (12th century AD) has 31 couplets on “dog as a source of recreation”. We have prepared this analytical article after translating the couplets in English. Though dog was never a pet animal with common folks, in ancient and medieval India its usefulness was well-appreciated. Manasollasa (happiness of mind), also known meter dealing with ‘dog as a source of as Abhilashitarthachintamani (abhilashita recreation’. This is one of the several royal artha-chintamani, a “thought-stone” yielding recreations described in this section. As a its possessor information on almost anything matter of fact the contents of the text under he desires), is ascribed to the Chalukya king question do not justify the title as dogs by Someshvardeva of the 12th century AD themselves are not described here as means (Shrigondkar, 1939). It is a well-known of independent recreation as the title would encyclopedic work in Sanskrit. In this suggest. Mrigaya or hunting is the main royal voluminous text, information on various topics recreation and dogs being especially useful of different branches of knowledge – for locating, attacking, and catching forest particularly of interest to the medieval kings animals, the author has devoted an of India – is culled together. It consists of independent chapter to the topic. five sections further subdivided into chapters. Each section has twenty chapters and is Dog is believed to be the first animal named vimshati (a group of twenty). domesticated by man approximately 15,000 years ago. References to dog–man Sarameyavinoda (Dogs for recreation) is the association are documented in the Vedic eleventh chapter of the fourth vimshati. It literature (earliest, Rigveda, c. 8000 BC), is a small piece of composition consisting of which is the earliest extant literature of any thirty-one couplets in the popular Anushtubh branch of the Indo-European family. 274 Manasollasa: hunting dogs Vedic literature sacrifice, a dog is slaughtered symbolically pronouncing the There are specific references to dog in Vedic punishment for anyone who should literature: obstruct the path of the horse defying • Dog was a tamed animal. (Rigveda II- the king’s sovereignty. (Yajurveda; 39-4) (Sontakke and Kashikar, 1933–51) Taittiriya Samhita 7.1–5) • • Dogs with yellow or white coat In Krishna Yajurveda (c. 7000 BC) there mentioned. (Rigveda VII-55-2) is a mention of several types of humans offered to different Vedic deities in the • Dog protected dwellings of people from Purushamedha (human sacrifice). thieves and aliens. (Rigveda VII-55-5) ‘Shvanita’ (one who earns his livelihood • Dogs were particularly great assets in by exhibiting acrobatics of dogs for hunting hogs. (Rigveda X-86-4) entertaining people) is mentioned as an offering for a deity responsible for taking • They were unable to attack lions. away human life. (This list of the human (Atharvaveda IV-36-6) (Satavlekar, oblations consists of individuals with 1917) physical or mental deformities or of those • They were considered unholy in the whose conduct is against the set rules sacrificial rituals. (Rigveda IX-101-1) and conventions or who for one reason or other are looked down in society. • In the horse sacrifice several animals Incidentally, it is also believed that after along with the horse were ritually tying these humans to the sacrificial post slaughtered but in the long list of animals and reciting the relevant Vedic mantras and birds ranging from tiger and wolf they were set free, the offering down to cats, goats and so on, dog is ceremony being only symbolically not mentioned. However, after the horse performed.) (Ketkar et al. 1921) is let loose to proclaim the sovereign rule • of the king, the performer of the Dog’s flesh was eaten only as a last resort under most severe circumstances. (Rigveda IV-18-13) Manasollasa (happiness of mind), • Dogs were employed to retrieve lost also known as cattle (property). (Rigveda I-62-3; X- Abhilashitarthachintamani 108-1 to 11) (abhilashita artha-chintamani, a “thought-stone” yielding its possessor This last mentioned reference alludes to the information on almost anything he famous story of Sarama, a female dog of desires), is ascribed to the Chalukya that name in the service of Indra who helped king Someshvardeva of the 12th Brihaspatis to retrieve their cows stolen by century AD. It is a well-known Panis (thieves). (This story is repeated in encyclopedic work in Sanskrit. different versions in the later Vedic literature.) The story brings out many other Asian Agri-History Vol. 14, No. 3, 2010 275 watchfully kept away from auspicious Sarameyavinoda (Dogs for ceremonies and rituals as should be clear recreation) is the eleventh chapter of from the following disparaging references the fourth vimshati. It is a small piece to dog in Manusmriti (c. 200 BC) (Acharya, of composition consisting of thirty-one 1946). Some of these are worth noting in couplets in the popular Anushtubh this context: meter dealing with ‘dog as a source of recreation’. • A Brahmin taming dog for recreation must not be invited for meals in connection with rituals performed for great qualities of dog such as loyalty, honesty, gods or manes. (III-164) courage, bravery, a special knack of • If a dog passes through the space in following the track of persons, animals or between the preceptor and the disciple objects with a sense of smell, readiness to during the teaching session, further suffer strenuous physical exertion to achieve teaching should be suspended for a day the goal, intelligence (to argue and negotiate and a night. (IV-126) in this context), selfless service, communication skill, integrity of character • A good Brahmin must never eat in and implicit obedience to the master, the house of those who nurture dogs. absence of greediness, etc. (In fact, the (IV-216) story is quoted now in the management • Hunting is the only activity when contact parlors as an example of many of the with dogs can be tolerated and approved. desirable qualities and skills required for a Flesh of an animal killed by dogs is successful career.) It is also noteworthy that acceptable. (V-130, 131) the importance of the role played by Sarama • Dogs and donkeys should be reared only in the story left an indelible mark on the by the Chandalas (the untouchables) public memory and in later period she is and the Shvapakas (the dog-eaters, considered the ancestor of dogs as is implicit people belonging to the outcaste tribes) in the Sanskrit word, ‘saarameya’ (progeny who must reside on the outskirts of of Sarama) for ‘dog’. villages and towns. (X-51) While in the Vedic period people must have • If Vamadeva, Bharadwaja, and discovered and appreciated many great Vasishtha (names of sages) ate dog’s qualities of dog it is only a utilitarian role flesh, it was only when they had no other that it appears to play in their life. Apparently references to dogs being tamed just for pleasure and pastime are not documented. References to dog–man association are documented in the Vedic literature A categorical taboo on any contact with dog, (earliest, Rigveda, c. 8000 BC), which however, appears to be a later development. is the earliest extant literature of any In the Smriti literature, for example, dog is branch of the Indo-European family. considered unholy and outcaste. It is 276 Manasollasa: hunting dogs recourse for saving their life (X-106- trinity (Brahma–Vishnu–Mahesha) is 108) and they had to observe severe associated with four dogs considered vows for expiating their sin. (quite paradoxically) to represent the four Vedas. • He who steals belongings of a Brahmin is reborn as a dog after death. (XII-62) • In the Mahabharata (3000 BC) only a dog (believed to be Yama, his father) • If a Brahmin eats even unknowingly the accompanies the eldest of the Pandavas, food previously licked by a dog, he must Dharmaraja, till the end of his path to observe vows for purification. (XII-159) heaven (Mahaprasthanika Ch III, • Bitten by dog, a Brahmin must perform Swargarohana Ch III) (Potdar, 1948). pranayama (ritualistic yogic breathing) • The Puranas (200 BC to 750 AD) are for purification. (XI-200) replete with stories of dog in several Hindu mythology contexts. Animals play a significant role in the Vedic Panchatantra and post-Vedic religious rituals. Those which The Panchatantra (c. 200 BC) is one of the are relevant here are noted below: earliest Sanskrit texts to cross the borders • Yama, a Vedic deity associated with of India through translations in different death is believed to have two dogs in languages. It is a collection of didactic fables his service, one, gray with black stripes in which most of the edifying teachings are and the other, black (or reddish illustrated metaphorically through the tales according to some versions). He is of animals and birds. Lion, cat, wolf, tortoise, designated as ‘shvashva’ (= one riding hare, doves, crows and so on are chosen a dog for a horse). The two dogs are here as the characters to convey the moral believed to keep track of the humans of the story. This is one Sanskrit text in which entering the path of the other world after it would be very natural to expect frequent death. (Rigveda VII-55) allusions to dog. What is surprising, • Bhairava, the chief attendant of Shiva however, is the near absence of dogs in it is also associated with a pair of dogs.
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