https://tinyurl.com/y2yzk6vn
I submit that Indus Script hypertexts and hieroglyphs of animals as wealth resources is a written system evoking the memories enshrined as metaphors related to Soma, in the ancient text of R̥gveda, handed down from generation to generation. RV 5.61.1 refers to these heroes: O HEROES lordliest of all, who are ye that have singly come Forth from a region most remote? Wilson translates this rca: Who are you, most excellent leadeers (of rites), who come one by one from a region exceedingly remote? [A wonderful old story: a_s'caryam pura_vr.ttam a_hura_gamapa_ragah, those who have gone through the a_gamas have related a wonderful occurrence].
पणि ṭhaṭherā brassworkers are wolves according to Rjis'v_a Bha_radwa_ja the seer of RV 6.51 sukta. On the Harappa tablets, the wolves (variants of tigers) are shown in rearing up in opposition and subdued by the one-eyed lady. vŕ̊ka m. ʻ wolf ʼ RV. [~ *ruka -- ]Pa. vaka -- m. ʻ wolf ʼ, Pk. vaya -- , vaa -- , viga -- , via -- m., G. varu m.; -- Sh.jij. vkx ?(CDIAL 12062)
I submit that the cave in which पणि ṭhaṭherā brassworkers hid their wealth of metalwork is evidenced in Nahal Mishmar artifacts. The breath-taking artifacts are Indus Script hypertexts. See:
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![Image result for standard nahal mishmar indus script]()
![Image result for standard nahal mishmar indus script]()
Hieroglyphy: horns: Ta. kōṭu (in cpds. kōṭṭu-) horn, tusk, branch of tree, cluster, bunch, coil of hair, line, diagram, bank of stream or pool; kuvaṭu branch of a tree; kōṭṭāṉ, kōṭṭuvāṉ rock horned-owl (cf. 1657 Ta. kuṭiñai). Ko. ko·ṛ (obl. ko·ṭ-) horns (one horn is kob), half of hair on each side of parting, side in game, log, section of bamboo used as fuel, line marked out. To. kw&idieresisside;ṛ (obl.kw&idieresisside;ṭ-) horn, branch, path across stream in thicket. Ka.
Replica of bronze sceptre from the Nahal Mishmar Hoard. The ibex is read rebus in Meluhha:
https://en.wikipedia.org/wiki/Nahal_Mishmar
![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
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![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
![Image result for nahal mishmar wikipedia]()
[quote]The Nahal Mishmar Treasure
[unquote]
https://www.metmuseum.org/toah/hd/nahl/hd_nahl.htm
The markhor is read rebus: miṇḍ ʻ ram ʼ, miṇḍāˊl ʻ markhor ʼ(Tor.): mēṇḍha2 m. ʻ ram ʼ, °aka -- , mēṇḍa -- 4 , miṇḍha -- 2 , °aka -- , mēṭha -- 2 , mēṇḍhra -- , mēḍhra -- 2 , °aka -- m. lex. 2. *mēṇṭha- (mēṭha -- m. lex.). 3. *mējjha -- . [r -- forms (which are not attested in NIA.) are due to further sanskritization of a loan -- word prob. of Austro -- as. origin (EWA ii 682 with lit.) and perh. related to the group s.v. bhēḍra -- ]
1. Pa. meṇḍa -- m. ʻ ram ʼ, °aka -- ʻ made of a ram's horn (e.g. a bow) ʼ; Pk. meḍḍha -- , meṁḍha -- (°ḍhī -- f.), °ṁḍa -- , miṁḍha -- (°dhiā -- f.), °aga -- m. ʻ ram ʼ, Dm. Gaw. miṇ Kal.rumb. amŕ n/aŕə ʻ sheep ʼ (a -- ?); Bshk. mināˊl ʻ ram ʼ; Tor. miṇḍ ʻ ram ʼ, miṇḍāˊl ʻ markhor ʼ; Chil. mindh*l l ʻ ram ʼ AO xviii 244 (dh!), Sv. yēṛo -- miṇ; Phal. miṇḍ, miṇ ʻ ram ʼ, miṇḍṓl m. ʻ yearling lamb, gimmer ʼ; P. mẽḍhā m., °ḍhī f., ludh. mīḍḍhā, mī˜ḍhā m.; N. meṛho, meṛo ʻ ram for sacrifice ʼ; A. mersāg ʻ ram ʼ ( -- sāg < *chāgya -- ?), B. meṛā m., °ṛi f., Or. meṇḍhā, °ḍā m., °ḍhi f., H. meṛh, meṛhā, mẽḍhā m., G. mẽḍhɔ, M. mẽḍhā m., Si. mäḍayā.
2. Pk. meṁṭhī -- f. ʻ sheep ʼ; H. meṭhā m. ʻ ram ʼ.3. H. mejhukā m. ʻ ram ʼ.*mēṇḍharūpa -- , mēḍhraśr̥ṅgī -- .Addenda: mēṇḍha -- 2 : A. also mer (phonet. me r) ʻ ram ʼ(CDIAL 10310) Rebus:meḍ 'iron'. mẽṛhet 'iron' (Santali.Mu.Ho.).
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Harappa Tablet. Pict-91 (Mahadevan) m0490At m0490B Mohenjodaro Tablet showing Meluhha combined standard of three standards carried in a procession, comparable to Tablet m0491.
gilding (Gujarati); sangsāru karaṇu = to stone (Sindhi) sanghāḍiyo, a worker on a lathe (Gujarati)
to enter in.
I submit that पणि are ṭhaṭherā brassworkers, warrior traders and their encounter with सरमा mother of beasts is remembered and documented on Indus Script Corpora. A good example is provided by the Ochre-coloured and burgundy-coloured Harappa tablets. One dominant pictorial is सरमा mother of beasts subduing the standing dogs or foxes. See decipherment of the tablets in:
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RV 1.93.4 4 Griffith translation: Agni and Soma, famed is that your. prowess wherewith ye stole the kine, his food, from Pani.
Ye caused the brood of Brsaya to perish; ye found the light, the single light for many.
RV 1.83.4 The An:girasas first prepared (for Indra) the sacrificial food, and then, with kindled fire, (worshipped him) with a most holy rite; they, the institutors (of the ceremony); acquired all the wealth of Pan.i, comprising horses, and cows, and (other) animals.
This rca is an emphatic statement providing a parallel between the wealth produced by पणि and by Angirasa.
अङ्गारः रम् aṅgārḥ ram is charcoal, carbon which is added to molten metal of mineral ores to harden the resulting metal alloy. The infusion of carbon element occurs through casala which is godhuma, fumes of wheat chaff set as a ring atop the fiery Skambha. This is a remarkable metallurgical process of infusion of an additional element into ferrite ores or pyrites.
āṅgirasa आङ्गिरस a. (-सी f.) Descended from or referring to Aṅgiras. -सः 1 N. of Bṛihaspati, son of Aṅgiras; अध्यापयामास पितॄन् शिशुराङ्गिरसः कविः Ms.2.151. तं भासुरं चाङ्गिरसाधिदेवं यथावदानर्च तदायुषे सः Bu. Ch.2.36. -2 Descendants of Aṅgiras (pl.). -3 A parti- cular Sūkta or hymn in the Atharvaveda -4 the soul; अधमास्ये$न्तरिति सो$यास्य आङ्गिरसो$ङ्गानां हि रसः Bṛi. Up.1.3.8. -5 A Kṣatriya by will of Brahmā and by profession. -6 N. of a particular year. cf. आङ्गीरसस्त्वब्दभेदे मुनिभेदे तदीरितम् । Nm. -Comp. सत्रम् The ब्रहस्पति Satra; सत्रमाङ्गिरसं नाम ह्यासते स्वर्गकाम्यया Bhāg.1.23.3.(Apte)aṅgirḥ aṅgiras अङ्गिरः अङ्गिरस् m. [अङ्गति-अङ्ग् गतौ असि इरुट्; Uṇ 4. 235; according to Ait. Br. अङ्गिरस् is from अङ्गार; ये अङ्गारा आसंस्ते$ङ्गिरसो$भवन्; so Nir.; अङ्गारेषु यो बभूव सो$ङ्गिराः] N. of a celebrated sage to whom many hymns of the Rigveda (ix) are ascribed. Etymologically Aṅgira is connected with the word Agni and is often regarded as its synonym (शिवो भव प्रजाभ्यो मानुषीभ्यस्त्व- मङ्गिरः; अङ्गिरोभिः ऋषिभिः संपादितत्वात् अङ्गसौष्ठवाद्वा अङ्गिरा अग्निरूपः) According to Bhārata he was son of Agni. When Agni began to practise penance, Aṅgiras him- self became Agni and surpassed him in power and lustre, seeing which Agni came to the sage and said:- निक्षिपाम्यहमग्नित्वं त्वमग्निः प्रथमो भव । भविष्यामि द्वितीयो$हं प्राजा- पत्यक एव च ॥ Aṅgiras said :कुरु पुण्यं प्रजासर्गं भवाग्निस्तिमि- रापहः । मां च देव कुरुष्वाग्ने प्रथमं पुत्रमञ्जसा ॥ तत्श्रुत्वाङ्गिरसो वाक्यं जातवेदास्तथा$करोत्. He was one of the 1 mind-born sons of Brahmā. His wife was Śraddhā, daughter of Kardama and bore him three sons, Bṛhaspati, Uta- thya and Saṁvarta, and 4 daughters Kuhū, Sinīvālī, Rākā and Anumati. The Matsya Purāṇa says that Aṅgiras was one of the three sages produced from the sacrifice of Varuṇa and that he was adopted by Agni as his son and acted for some time as his regent. Another account, however, makes him father of Agni. He was one of the seven great sages and also one of the 1 Prajāpatis or progenitors of mankind. In latter times Aṅgiras was one of the inspired lawgivers, and also a writer on Astronomy. As an astronomical personification he is Bṛhaspati, regent of Jupiter or Jupiter itself. शिष्यैरुपेता आजग्मु: कश्यपाङ्गिरसादयः (Bhāg. 1.9.8.) He is also regarded as the priest of the gods and the lord of sacrifices. Besides Śraddhā his wives were Smṛti, two daughters of Maitreya, some daughters of Dakṣa, Svadhā and Satī. He is also regarded as teacher of Brahmavidyā. The Vedic hymns are also said to be his daughters. According to the Bhāgavata Purāṇa, Aṅgiras begot sons possessing Brahmanical glory on the wife of Rāthītara, a Kṣatriya who was childless and these persons were afterwards called descendants of Aṅgiras. The prin- cipal authors of vedic hymns in the family of Aṅgi- ras were 33. His family has three distinct branches केवलाङ्गिरस, गौतमाङ्गिरस and भारद्वाजाङ्गिरस each branch having a number of subdivisions. (pl.) 1 Descendants of Aṅgiras, [Aṅgiras being father of Agni they are considered as descendants of Agni himself who is called the first of the Aṅgirasas. Like Aṅgiras they occur in hymns addressed to luminous objects, and at a later period they became for the most part personi- fications of light, of luminous bodies, of divisions of time, celestial phenomena and fires adapted to pecu- liar occasions, as the full moon and change of the moon, or to particular rites, as the अश्वमेध, राजसूय &c.] -2 Hymns of the Atharvaveda. -3 Priests, who, by using magical formulas of the Atharvaveda, pro- tect the sacrifice against the effects of inauspicious accidents.
My stand that the Rigvedic Aaryas are great metal workers and traders is supported by Shri Bhagwan Singh, the author of ‘Vedic Harappans’ (See appended Facebook post of Shri Bhagwan Singh in Hindi).
Legend in Brhaddevata
Legend in Jaiminiya Brahmana
संवादः || Discussion
References
I submit that Indus Script hypertexts and hieroglyphs of animals as wealth resources is a written system evoking the memories enshrined as metaphors related to Soma, in the ancient text of R̥gveda, handed down from generation to generation. RV 5.61.1 refers to these heroes: O HEROES lordliest of all, who are ye that have singly come Forth from a region most remote? Wilson translates this rca: Who are you, most excellent leadeers (of rites), who come one by one from a region exceedingly remote? [A wonderful old story: a_s'caryam pura_vr.ttam a_hura_gamapa_ragah, those who have gone through the a_gamas have related a wonderful occurrence].
पणि ṭhaṭherā brassworkers are wolves according to Rjis'v_a Bha_radwa_ja the seer of RV 6.51 sukta. On the Harappa tablets, the wolves (variants of tigers) are shown in rearing up in opposition and subdued by the one-eyed lady. vŕ̊ka m. ʻ wolf ʼ RV. [~ *
I submit that the cave in which पणि ṭhaṭherā brassworkers hid their wealth of metalwork is evidenced in Nahal Mishmar artifacts. The breath-taking artifacts are Indus Script hypertexts. See:
https://tinyurl.com/y776fjdc


Nahal Mishmar Standard
Foundation peg on the Nahal Mishmar arsenic-bronze 'crown' reinforces the nature of the horned building: kole.l 'smithy' Rebus: kole.l 'temple'. The artefacts might have been carried in procession from the smithy/temple to declare/announce the metallurgical repertoire of the artisans of the 5th millennium BCE, Nahal Mishmar.
ḍaṅgorī 'mace, club' rebus: ḍhaṅgar 'blacksmith'
Ko. kole·l smithy, temple in Kota village. To. kwala·l Kota smithy.
Ta. kol working in iron, blacksmith; kollaṉ blacksmith. Ma. kollan blacksmith, artificer. Ka. kolime, kolume, kulame, kulime, kulume, kulme fire-pit, furnace; (Bell.; U.P.U.) konimi blacksmith (Gowda) kolla id. Koḍ. kollë blacksmith.
Te. kolimi furnace. Go. (SR.) kollusānā to mend implements; (Ph.) kolstānā, kulsānā to forge; (Tr.) kōlstānā to repair (of ploughshares); (SR.) kolmi smithy (Voc. 948). Kuwi (F.) kolhali to forge. (DEDR 2133)
I suggest that the so-called crowns of Nahal Mishmar are stacked-up cylindrical rings, components of a rebus-metonymy layered representations of a smithy and objects out of the smithy: karaḍā 'hard metal alloys'. The structure of the horned building: koṭṭa -- , kuṭ° n.; Kt. kuṭ ʻ tower (?) (Prakritam). I agree with Irit Ziffer that the artefacts are NOT crowns.
The two birds on the edge of the crown are aquatic birds:
Hieroglyph: కారండవము [kāraṇḍavamu] n. A sort of duck. కారండవము [ kāraṇḍavamu ] kāraṇḍavamu. [Skt.] n. A sort of duck. कारंडव [kāraṇḍava ] m S A drake or sort of duck. कारंडवी f S The female. karandava [ kârandava ] m. kind of duck. कारण्ड a sort of duck R. vii , 31 , 21 கரண்டம் karaṇṭam, n. Rebus: Rebus: karaḍā ‘hard alloy’ (Marathi)
kōḍu horn, tusk, branch of a tree; kōr̤ horn. Tu. kōḍů, kōḍu horn. Te. kōḍu
rivulet, branch of a river. Pa. kōḍ (pl. kōḍul) horn. Ga. (Oll.) kōr (pl. kōrgul) id. Go. (Tr.) kōr (obl. kōt-, pl. kōhk) horn of cattle or wild animals, branch of a tree; (W. Ph. A. Ch.) kōr (pl. kōhk), (S.) kōr (pl. kōhku), (Ma.) kōr̥u (pl. kōẖku)horn; (M.) kohk branch (Voc. 980); (LuS.) kogoo a horn. Kui kōju (pl. kōska) horn, antler. (DEDR 2200) Rebus: fortified town: kōṭṭa1 m. (n. lex.) ʻ fort ʼ Kathās., kōṭa -- 1 m. Vāstuv. Aś. sn. koṭa -- ʻ fort, fortified town ʼ, Pk. koṭṭa -- , kuṭ° n.; Kt. kuṭ ʻ tower (?) ʼ NTS xii 174; Dm. kōṭ ʻ tower ʼ, Kal. kōṭ; Sh. gil. kōṭ m. ʻ fort ʼ (→ Ḍ. kōṭ m.), koh. pales. kōṭ m. ʻ village ʼ; K. kūṭh, dat. kūṭas m. ʻ fort ʼ, S. koṭu m., L. koṭ m.; P. koṭ m. ʻ fort, mud bank round a village or field ʼ; A. kõṭh ʻ stockade, palisade ʼ; B. koṭ, kuṭ ʻ fort ʼ, Or. koṭa, kuṭa, H. Marw. koṭ m.; G. koṭ m. ʻ fort, rampart ʼ; M. koṭ, koṭh m. ʻ fort ʼ, Si. koṭuva (Geiger EGS 50 < kōṣṭhaka -- ).Addenda: kōṭṭa -- 1 : A. kõṭh ʻ fort ʼ and other lggs. with aspirate and meaning ʻ fort ʼ perh. X kṓṣṭha (CDIAL 3500).
Ruth Amiran reconstructs the gate-like projections on a multi-tiered layers of copper crowns. The superimposed drums of composite stand-like objects, cult stands or altars might have been stacked up as shown in the figure:
Cult stand/altar made of superimposed crowns, as reconstructed by Amiran (Amiran, Ruth, 1985, A suggestion to see the copper 'crowns' of the Judean Desert in treasure as Drums of Stand-like altars, in: Palestine in the Bronze and Iron Ages: Papers in honour of Olga Tufnell, ed. JN Tubb, 10-14, London, Institute of Archaeology, fig.1)
Late Uruk cylinder seal impression from Susa depicting war scene with horned building (Amiet, Pierre, 1987, Temple sur terrasse on fortressa? RA 81:99-104, fig.1)
Siege of Kishesim, Khorsabad (Amiet, Pierre, 1987, Temple sur terrasse on fortressa? RA 81:99-104, fig.4)
Elamite edifice adorned with bull horns, Nineveh (Potts, Daniel T., 1990, Some horned buildings in Iran, Mesopotamia and Arabia, RA 84: 33-40, fig.2)
Irit Ziffer, A note on the Nahal Mishmar 'crowns' in:
Jack Cheng, & Marian H Feldman, eds., 2007, Ancient Near Eastern Art in Context, BRILL., pp. 47-67.

https://en.wikipedia.org/wiki/Nahal_Mishmar
[quote]The Nahal Mishmar Treasure
[unquote]
https://www.metmuseum.org/toah/hd/nahl/hd_nahl.htm
The markhor is read rebus: miṇḍ ʻ ram ʼ, miṇḍāˊl ʻ markhor ʼ(Tor.): mēṇḍha
1. Pa. meṇḍa -- m. ʻ ram ʼ, °aka -- ʻ made of a ram's horn (e.g. a bow) ʼ; Pk. meḍḍha -- , meṁḍha -- (°ḍhī -- f.), °ṁḍa -- , miṁḍha -- (°dhiā -- f.), °aga -- m. ʻ ram ʼ, Dm. Gaw. miṇ Kal.rumb. am
2. Pk. meṁṭhī -- f. ʻ sheep ʼ; H. meṭhā m. ʻ ram ʼ.3. H. mejhukā m. ʻ ram ʼ.*
See: http://bharatkalyan97.blogspot.in/2013/08/monumental-architecture-as-hieroglyphs.html Architecture on Ancient Near East writing systems
Cover of ivory box. Ugarit. 14th century BCE with a characteristic hieroglyph of a woman battling two jackals. Comparable hieroglyphs get repeated on Indus writing artefacts. [Update note: The hoofs or paws are unclear on the animals. If the two animals are goats rebus readings of hieroglyphs: mẽḍī 'she-goat with curling horns' (CDIAL 10120) Rebus: mẽḍ 'iron' + kola 'woman' Rebus: kol 'working in iron, alloys' + kaṇḍe 'maize-cob' Rebus: kaṇḍ 'stone']
Akkadian cylinder seal, of Ibni-sharrum, scribe, 23rd century BCE. The hieroglyphs depict workers in kanḍ, ‘stone’, lokhãḍ ‘iron’, kol, ‘metal alloys’ and damgar, ‘merchants of tin mineral’.
Akkadian cylinder seal of scribe, ‘S’u-ilis’u, Meluhha interpreter’, i.e., translator of the Meluhhan language. The person carrying an antelope on his left hand is a Meluhha merchant. Glyph: ṭagara ‘antelope’; தகர் takar, n. [T. tagaru, K. tagar.] sheep; ram. Rebus: tagara ‘tin’. damgar, tamkāru ‘merchant’.
Stone-smithy guild on a Meluhha standard


m0491 Tablet. Line drawing (right). This tablet showing three hieroglyphs may be called the Meluhha standard. Combined reading for the joined or ligatured glyphs is: dhatu kõdā sangaḍa ‘mineral, turner, stone-smithy guild’. Dawn of the bronze age is best exemplified by this Mohenjo-daro tablet which shows a procession of three hieroglyphs carried on the shoulders of three persons. The hieroglyphs are: 1. Scarf carried on a pole (dhatu Rebus: mineral ore); 2. A young bull carried on a stand kõdā Rebus: turner; 3. Portable standard device (Top part: lathe-gimlet; Bottom part: portable furnace sã̄gāḍ Rebus: stone-cutter sangatarāśū ). sanghāḍo (Gujarati) cutting stone,
The procession is a celebration of the graduation of a stone-cutter as a metal-turner in a smithy/forge. A sangatarāśū ‘stone-cutter’ or lapidary of neolithic/chalolithic age had graduated into a metal turner’s workshop (koḍ), working with metallic minerals (dhatu) of the bronze age.
Three professions are described by the three hieroglyphs: scarf, young bull, standard device dhatu kõdā sã̄gāḍī Rebus words denote: ‘ mineral worker; metals turner-joiner (forge); worker on a lathe’ – associates (guild).
RV 2.24.6 Griffith translation: They who with much endeavour searching round obtained the Panis' noblest treasure hidden in the cave,
Those sages, having marked the falsehoods, turned them back whence they had come, and sought againto enter in.
I submit that पणि are ṭhaṭherā brassworkers, warrior traders and their encounter with सरमा mother of beasts is remembered and documented on Indus Script Corpora. A good example is provided by the Ochre-coloured and burgundy-coloured Harappa tablets. One dominant pictorial is सरमा mother of beasts subduing the standing dogs or foxes. See decipherment of the tablets in:
RV 1.93.4 4 Griffith translation: Agni and Soma, famed is that your. prowess wherewith ye stole the kine, his food, from Pani.
Ye caused the brood of Brsaya to perish; ye found the light, the single light for many.
RV 1.93.4 Wilson translation: Agni and Soma, that prowess of yours, by which you have carried off the cows that were the food of Pan.i, is (well) known to us; you have slain the offspring of Br.sya and you have obtained the luminary (the sun), for the benefit of the many. [Br.sayasya s'es.a = Br.saya's a_patya, offspring (Nirukta, 3.2); Br.saya = Tvas.t.a_, an asura. The offspring of Tvas.t.a_ is Vr.tra. The agency of Agni and Soma in his death is explained by identifying them with the two vital airs, pra_n.a and ap_na, the separation of which from Vr.tra was the possible cause of his death (Taittiri_ya Sam.hita_ 2.5.2.4). By the destruction of Vr.tra, the enveloping cloud or gathered darkness, the sun was enabled to appear in the sky].
This rca shows that Brsaya is an asura, Tvas.t.a_ whose offspring is Vrtra. The narrative in RV 1.93.4 is an evocation of the struggle with पणि warrior traders for getting a share of the wealth created by the artisans and traders. Tvas.t.a_is cognate Meluhha ṭhaṭṭhakāra- brassworker and தட்டான்¹ taṭṭāṉ , n. < தட்டு- . [M. taṭṭān.] Gold or silver smith, one of 18 kuṭimakkaḷ, q. v.; பொற்கொல்லன். (திவா.) Ta. taṭṭu (taṭṭi-) to knock, tap, pat, strike against, dash against, strike, beat, hammer, thresh; n. knocking, patting, breaking, striking against, collision; taṭṭam clapping of the hands; taṭṭal knocking, striking, clapping, tapping, beating time; taṭṭāṉ gold or silver smith; fem. taṭṭātti. Ma. taṭṭu a blow, knock; taṭṭuka to tap, dash, hit, strike against, knock; taṭṭān goldsmith; fem. taṭṭātti; taṭṭāran washerman; taṭṭikka to cause to hit; taṭṭippu beating. Ko. taṭ- (tac-) to pat, strike, kill, (curse) affects, sharpen, disregard (words); taṭ a·ṛ- (a·c) to stagger from fatigue. To. toṭ a slap; toṭ- (toṭy-) to strike (with hammer), pat, (sin) strikes; toṛ- (toṭ-) to bump foot; toṭxn, toṭxïn goldsmith; fem. toṭty, toṭxity; toṭk ïn- (ïḏ-) to be tired, exhausted. Ka. taṭṭu to tap, touch, come close, pat, strike, beat, clap, slap, knock, clap on a thing (as cowdung on a wall), drive, beat off or back, remove; n. slap or pat, blow, blow or knock of disease, danger, death, fatigue, exhaustion. Koḍ. taṭṭ- (taṭṭi-) to touch, pat, ward off, strike off, (curse) effects; taṭṭë goldsmith; fem. taṭṭati (Shanmugam). Tu. taṭṭāvuni to cause to hit, strike. Te. taṭṭu to strike, beat, knock, pat, clap, slap; n. stripe, welt; taṭravã̄ḍu goldsmith or silversmith. Kur. taṛnā (taṛcas) to flog, lash, whip. Malt. taṛce to slap. Cf. 3156 Ka. tāṭu. / Cf. Turner, CDIAL, no. 5490, *ṭhaṭṭh- to strike; no. 5493, *ṭhaṭṭhakāra- brassworker; √ taḍ, no. 5748, tāˊḍa- a blow; no. 5752, tāḍáyati strikes.(DEDR 3032) *ṭhaṭṭhakāra ʻ brass worker ʼ. 2. *ṭhaṭṭhakara -- . [*ṭhaṭṭha -- 1 , kāra -- 1 ]1. Pk. ṭhaṭṭhāra -- m., K. ṭhö̃ṭhur m., S. ṭhã̄ṭhāro m., P. ṭhaṭhiār, ˚rā m.2. P. ludh. ṭhaṭherā m., Ku. ṭhaṭhero m., N. ṭhaṭero, Bi. ṭhaṭherā, Mth. ṭhaṭheri, H. ṭhaṭherā m.(CDIAL 5493)
RV 1.83.4 The An:girasas first prepared (for Indra) the sacrificial food, and then, with kindled fire, (worshipped him) with a most holy rite; they, the institutors (of the ceremony); acquired all the wealth of Pan.i, comprising horses, and cows, and (other) animals.
This rca is an emphatic statement providing a parallel between the wealth produced by पणि and by Angirasa.
अङ्गारः रम् aṅgārḥ ram is charcoal, carbon which is added to molten metal of mineral ores to harden the resulting metal alloy. The infusion of carbon element occurs through casala which is godhuma, fumes of wheat chaff set as a ring atop the fiery Skambha. This is a remarkable metallurgical process of infusion of an additional element into ferrite ores or pyrites.
āṅgirasa आङ्गिरस a. (-सी f.) Descended from or referring to Aṅgiras. -सः 1 N. of Bṛihaspati, son of Aṅgiras; अध्यापयामास पितॄन् शिशुराङ्गिरसः कविः Ms.2.151. तं भासुरं चाङ्गिरसाधिदेवं यथावदानर्च तदायुषे सः Bu. Ch.2.36. -2 Descendants of Aṅgiras (pl.). -3 A parti- cular Sūkta or hymn in the Atharvaveda -4 the soul; अधमास्ये$न्तरिति सो$यास्य आङ्गिरसो$ङ्गानां हि रसः Bṛi. Up.1.3.8. -5 A Kṣatriya by will of Brahmā and by profession. -6 N. of a particular year. cf. आङ्गीरसस्त्वब्दभेदे मुनिभेदे तदीरितम् । Nm. -Comp. सत्रम् The ब्रहस्पति Satra; सत्रमाङ्गिरसं नाम ह्यासते स्वर्गकाम्यया Bhāg.1.23.3.(Apte)aṅgirḥ aṅgiras अङ्गिरः अङ्गिरस् m. [अङ्गति-अङ्ग् गतौ असि इरुट्; Uṇ 4. 235; according to Ait. Br. अङ्गिरस् is from अङ्गार; ये अङ्गारा आसंस्ते$ङ्गिरसो$भवन्; so Nir.; अङ्गारेषु यो बभूव सो$ङ्गिराः] N. of a celebrated sage to whom many hymns of the Rigveda (ix) are ascribed. Etymologically Aṅgira is connected with the word Agni and is often regarded as its synonym (शिवो भव प्रजाभ्यो मानुषीभ्यस्त्व- मङ्गिरः; अङ्गिरोभिः ऋषिभिः संपादितत्वात् अङ्गसौष्ठवाद्वा अङ्गिरा अग्निरूपः) According to Bhārata he was son of Agni. When Agni began to practise penance, Aṅgiras him- self became Agni and surpassed him in power and lustre, seeing which Agni came to the sage and said:- निक्षिपाम्यहमग्नित्वं त्वमग्निः प्रथमो भव । भविष्यामि द्वितीयो$हं प्राजा- पत्यक एव च ॥ Aṅgiras said :कुरु पुण्यं प्रजासर्गं भवाग्निस्तिमि- रापहः । मां च देव कुरुष्वाग्ने प्रथमं पुत्रमञ्जसा ॥ तत्श्रुत्वाङ्गिरसो वाक्यं जातवेदास्तथा$करोत्. He was one of the 1 mind-born sons of Brahmā. His wife was Śraddhā, daughter of Kardama and bore him three sons, Bṛhaspati, Uta- thya and Saṁvarta, and 4 daughters Kuhū, Sinīvālī, Rākā and Anumati. The Matsya Purāṇa says that Aṅgiras was one of the three sages produced from the sacrifice of Varuṇa and that he was adopted by Agni as his son and acted for some time as his regent. Another account, however, makes him father of Agni. He was one of the seven great sages and also one of the 1 Prajāpatis or progenitors of mankind. In latter times Aṅgiras was one of the inspired lawgivers, and also a writer on Astronomy. As an astronomical personification he is Bṛhaspati, regent of Jupiter or Jupiter itself. शिष्यैरुपेता आजग्मु: कश्यपाङ्गिरसादयः (Bhāg. 1.9.8.) He is also regarded as the priest of the gods and the lord of sacrifices. Besides Śraddhā his wives were Smṛti, two daughters of Maitreya, some daughters of Dakṣa, Svadhā and Satī. He is also regarded as teacher of Brahmavidyā. The Vedic hymns are also said to be his daughters. According to the Bhāgavata Purāṇa, Aṅgiras begot sons possessing Brahmanical glory on the wife of Rāthītara, a Kṣatriya who was childless and these persons were afterwards called descendants of Aṅgiras. The prin- cipal authors of vedic hymns in the family of Aṅgi- ras were 33. His family has three distinct branches केवलाङ्गिरस, गौतमाङ्गिरस and भारद्वाजाङ्गिरस each branch having a number of subdivisions. (pl.) 1 Descendants of Aṅgiras, [Aṅgiras being father of Agni they are considered as descendants of Agni himself who is called the first of the Aṅgirasas. Like Aṅgiras they occur in hymns addressed to luminous objects, and at a later period they became for the most part personi- fications of light, of luminous bodies, of divisions of time, celestial phenomena and fires adapted to pecu- liar occasions, as the full moon and change of the moon, or to particular rites, as the अश्वमेध, राजसूय &c.] -2 Hymns of the Atharvaveda. -3 Priests, who, by using magical formulas of the Atharvaveda, pro- tect the sacrifice against the effects of inauspicious accidents.
अङ्गारः रम् aṅgārḥ ram अङ्गारः रम् [अङ्ग्-आरन् Uṇ.3.134.] 1 Charcoal (whether heated or not); घृतकुम्भसमा नारी तप्ताङ्गारसमः पुमान्; उष्णो दहति चाङ्गारः शीतः कृष्णायते करम् H.1.8; नालास्त्रार्थाग्निचूर्णे तु गन्धाङ्गारौ तु पूर्ववत् Śukra.4.135. त्वया स्वहस्तेनाङ्गाराः कर्षिताः Pt.1 you have ruined yourself with your own hands; cf. "to dig a mine under one's feet."कुरुकुलाङ्गार Ve.6 destroyer or pest of the Kuru family. -2 The planet Mars. -3 A plant हितावली, ˚कुष्टकः- हितावली. -4 N. of a prince who fought with king Māndhātr. -र a. Red, of a red colour. -रम् Red colour. -Comp. -अवक्षेपणम् [अङ्गारा अवक्षिप्यन्ते अनेन करणे ल्युट्] also -अवक्षायणम् (Śat. Br.xiv) a vessel or pincers (Mar. चिमटा) to throw or extinguish coals -कर्करिः (री) f. A thick cake baked on burning coals -कारिन् a. [अङ्गारं करोति कृ-णिनि] one who prepares coal for sale, Mb.2; मालाकार इव ग्राह्यो भागो नाङ्गारकारवत् Śukra.4.223. -कुष्ठकः [अङ्गारवर्णं कुष्ठमिव-कन्] N. of a plant हितावली. -धानी [अङ्गारा धीयन्ते अस्याम्; धा- आधारे ल्युट् ङीप्], -धानिका also -धारिका [स्वार्थे कन्] a portable fire-pan, brazier. -परिपाचितम् [तृ. त.] roasted food or meat. -पर्णम् [अङ्गारमिव पर्णं यस्य] N. of a grove or forest. (-र्णः) [अस्त्यर्थे अच्] N. of Chitraratha, king of the Gandharvas. [On one occasion, while he was sporting with his wife, he saw Kuntī with her five sons proceeding to the capital of Pāñchāla in disguise. He accosted them and asked them to tell him where they were going, or to fight. Arjuna accepted the challenge; but Aṅgāraparṇa finding Arjuna to be a very skilful warrior gave him a secret lore called Chākṣuṣī (enabling one to see the smallest things) and took from him in return a lore called Agniśirāstra and became a friend of the Pāṇḍavas.] -पात्री -शकटी a portable fire-pan. -पुष्पः [अङ्गारमिव लोहितवर्णं पुष्पं यस्य सः] the plant इङ्गुदी. -पूरिका (see अङ्गारकर्करिः) -म़ञ्जरी, -मञ्जी [अङ्गारा रक्तवर्णा मञ़्जरी यस्याः] a shrub Cesalpinia Banducella (रक्तकरंजवृक्ष). -वल्लरी, -वल्ली [अङ्गारा इव रक्तफलत्वात् रक्ता] N. of various plants, करंज, भार्गी, गुञ़्जा. also Guilandina Bonducella (Mar. सागरगोटी). -वृक्षः Balanites Aegiptiaca (Mar. हिंगणबेट). -वेणुः [कर्म.] a sort of bamboo. -सदनम् A portable fire-pan.
अङ्गारकः कम् aṅgārakḥ kam अङ्गारकः कम् [अङ्गार स्वार्थे कन्] 1 Charcoal. -2 Mars; ˚विरुद्धस्य प्रक्षीणस्य बृहस्पतेः Mk.9.33; ˚चारः course of Mars, See chapter 6 of Bṛhat Saṁhitā. -3 Tuesday (˚दिनम्, ˚वासरः). -4 N. of a prince of Sauvīra. -5 N. of two plants कुरण्टक and भृङ्गराज, Eclipta (or Verbesina) Pro- strata (Mar. माका) and white or yellow Amaranth (Mar. कोरांटी). -कम् [अल्पार्थे कन्] 1 A small spark. -2 A medicated oil in which turmeric, Dūrvā, Mañji- ṣṭhā and other substances have been boiled. -Comp. -मणिः [अङ्गारकस्य प्रियः मणिः शाक. त.] a coral (प्रवाल) (तस्य च रक्तवर्णत्वात् तत्प्रियत्वम्; माणिक्यं भास्करे देयं चन्द्रे मुक्तां प्रदापयेत् । प्रवालं च कुजे दद्यात्...).
अङ्गारिः aṅgāriḥ अङ्गारिः f. [अङ्गार मत्वर्थे ठन् पृषोद˚ कलोपः] A portable fire-pan, brazier.
अङ्गारकित aṅgārakita अङ्गारकित a. [अङ्गारकाः अस्य संजाताः इतच्] Charred, roasted.
अङ्गारिका aṅgārikā अङ्गारिका [अङ्गारं विद्यते अस्याः मत्वर्थे ठन् कप् च] 1 A portable fire-pan. -2 The stalk of the sugar-cane. -3 The bud of the Butea Frondosa (किंशुक) (Mar. पळस).
अङ्गारिणी aṅgāriṇī अङ्गारिणी [अङ्गार-मत्वर्थे इनि] 1 A small fire-pan -2 The region heated by the sun, though no longer exposed to its rays. -3 A creeper in general.
अङ्गारित aṅgārita अङ्गारित a. [अङ्गारम् अस्य संजातम्; तारका˚ इतच्] Charred, roasted, half-burnt. 'burnt' food is not accepted by Jain ascetics. -तः -तम् [अङ्गारमिव आचरति; अङ्गार-क्विप् ततः कर्तरि क्त] An early bud of the किंशुक tree. -ता 1 = अङ्गारधानी q. v. -2 A bud in general. -3 A creeper. (लतामात्रे). -4 N. of a river.
अङ्गारीय aṅgārīya अङ्गारीय a. [अङ्गारेभ्यः एतानि; अङ्गार-छ] To be used for preparing coal; ˚याणि काष्ठानि P.V.1.12. Sk.
अङ्गार्या aṅgāryā अङ्गार्या [पशादिगण] A heap of charcoal.
अङ्गिर् aṅgir अङ्गिर् m. N. of a sage who received the ब्रह्मविद्या from Atharvan and imparted it to Satyavāha
अङ्गिरस्तम aṅgirastama अङ्गिरस्तम a. [तमप्] Ved. Very rapid, especially like Agni in devouring food (?).
अङ्गिरस्वत् aṅgirasvat अङ्गिरस्वत् a. [अङ्गिराः अग्निः सहायत्वेन विद्यते$स्य; मतुप् मस्य वः] Accompanied by Aṅgiras, epithet of wind.
अङ्गिरसः aṅgirasḥ अङ्गिरसः An enemy of Viṣṇu in his incarnation of Paraśurāma.
अङ्गिरसामयनम् aṅgirasāmayanam अङ्गिरसामयनम् [अलुक् स.] A Sattra sacrifice.
Taittiriya Aranyaka states Sarama is a vedi – a holy altar, daughter of Dyaus ("Heaven") and Prithvi ("Earth"), and the sister of Brihaspati and Rudra.
Sarama सरमा the metaphor for vedi, the holy altar, has made her way across Rasa's waters. The corresponding term in Avestan is Ranha/Raŋhā. In the Vendidad, Ranha is mentioned just after Hapta-Həṇdu, and may possibly refer to the ocean. "Rasa (rásā रसा) is the name of a western tributary of the Indus in the Rigveda (verse 5.53.9). The word rasa means "moisture, humidity" in Vedic Sanskrit."
https://en.wikipedia.org/wiki/Ras%C4%81
Atharvaveda Samhita has a reference to Sarama, which talks about her dew-claws, suggesting her place as deity for all dogs.
In RV 1.62.3 Br.haspati is a synonym for Indra, the master of the great ones (br.hatam), the gods. Br.haspati is gaṇeśa. The hypertext on Indus Script shows the trunk of an elephant read rebus: karibha, ibha 'elephant' rebus: karba, ib 'iron'. Thus the metaphor of gaṇeśa hypertext is a reference to the ferrite ores, tri-dhatu (which is a name for gaṇeśa).
पणि warrior traders desire her to be the 'lord of their cattle'. (RV 10.107.3) and make her their sister (RV 10.107.9). She gets control of the treasure; the hidden treasure found by Brhaspati, and Soma, Rsis, sages, and pressingstones.
Angīrasa-s have been called ‘ayaasya’ (knowers of metal working, metallurgy); they know Soma (RV 10.108.8).
See: पणि warrior traders document their wealth-creation on Indus Script Corpora
The R̥gveda narratives related to पणि warrior traders, सरमा mother of beasts offer prayers to them as devatā in Sukta RV 10.108
Sarama सरमा the metaphor for vedi, the holy altar, has made her way across Rasa's waters. The corresponding term in Avestan is Ranha/Raŋhā. In the Vendidad, Ranha is mentioned just after Hapta-Həṇdu, and may possibly refer to the ocean. "Rasa (rásā रसा) is the name of a western tributary of the Indus in the Rigveda (verse 5.53.9). The word rasa means "moisture, humidity" in Vedic Sanskrit."
https://en.wikipedia.org/wiki/Ras%C4%81
Atharvaveda Samhita has a reference to Sarama, which talks about her dew-claws, suggesting her place as deity for all dogs.
When Indra and the Angirases desired it, Sarama found provision for her offspring.
Brhaspati cleft the mountain, found the cattle: the heroes shouted with the kine in triumph.In RV 1.62.3 Br.haspati is a synonym for Indra, the master of the great ones (br.hatam), the gods. Br.haspati is gaṇeśa. The hypertext on Indus Script shows the trunk of an elephant read rebus: karibha, ibha 'elephant' rebus: karba, ib 'iron'. Thus the metaphor of gaṇeśa hypertext is a reference to the ferrite ores, tri-dhatu (which is a name for gaṇeśa).
पणि warrior traders desire her to be the 'lord of their cattle'. (RV 10.107.3) and make her their sister (RV 10.107.9). She gets control of the treasure; the hidden treasure found by Brhaspati, and Soma, Rsis, sages, and pressingstones.
Angīrasa-s have been called ‘ayaasya’ (knowers of metal working, metallurgy); they know Soma (RV 10.108.8).
See: पणि warrior traders document their wealth-creation on Indus Script Corpora
https://tinyurl.com/yyoydc8a
Warrior traders of r̥gveda RV 10.108 are echoed on Indus Script hypertexts as पणि metal work artisans & seafaring merchants
The R̥gveda narratives related to पणि warrior traders, सरमा mother of beasts offer prayers to them as devatā in Sukta RV 10.108
Thanks to Prof. Sivaji Singh ji for giving me the links and leads.
It is significant that the r̥ṣi-s of RV 10.108 Sukta are paṇayah asurāh and Saramā. This expression is translated as: Asura, divine traders, warriors and mother of beasts. सरमा देव-शुनी is the mother of beasts -- the metaphor signifies wealth resources shown as tributes on the Shalamaneser III Black Obelisk (perhaps a reference to the hieroglyphs of animals such as zebu, buffalo, tiger rendered as rebus metal resources on Indus Script). पणि as cattle-stealers is a metaphor in r̥gveda signifies metalwork artisans and merchants working with treasure categories (cattle or beasts).
It has been demonstrated that the 'unicorn' on Indus Script is a hypertext to signify khoṇḍa खोंड singhi 'spiny-horned young bull' rebus: kunda singi 'fine gold, ornament gold'.
पणि a market; N. of a class of envious demons watching over treasures RV. (esp. x , 108) AV. S3Br.; m. a bargainer , miser , niggard (esp. one who is sparing of sacrificial oblations) RV. AV. (Monier-Williams)
Shu Ilishu cylinder seal shows seafaring merchants of Meluhha trading in tin and copper resources. See:
My stand that the Rigvedic Aaryas are great metal workers and traders is supported by Shri Bhagwan Singh, the author of ‘Vedic Harappans’ (See appended Facebook post of Shri Bhagwan Singh in Hindi).
Rigveda 10.108.8.
In this r̥ca, the Angīrasa-s have been called ‘ayaasya’ (knowers of metal working, metallurgy). That the Rigvedic metallurgists were respected as r̥ṣi-s is quite evident from this verse.
paṇ पण् I. 1 Ā. (पणते, पणित) 1 To deal in, barter, purchase, buy; विततं वणिजापणे$खिलं पणितुं यत्र जनेन वीक्ष्यते N.2.91. -2 To bargain, transact business; With वि to sell, barter; आभीरदेशे किल चन्द्रकान्तं त्रिभिर्वराटैर्विपणन्ति गोपाः Subhāṣ.; paṇḥ पणः 1 Playing with dice or for a stake. -2 A game played for a stake, bet, wager; सपणश्चेद्विवादः स्यात्तत्र हीनं तु दापयेत् Y.2.18; दमयन्त्याः पणः साधुर्वर्तताम् Mb. -3 The thing staked. -4 A condition, compact, agreement; संधिं करोतु भवतां नृपतिः पणेन Ve.1.15; 'a stipulation, treaty'; H.4.118,119. -5 Wages, hire. -6 Reward. -7 A sum in coins or shells. -8 A particular coin equal in value to 8 cowries; अशीतिभिर्वराटकैः पण इत्यभिधीयते; ततो$रिसैन्या- दानीतान् सौवर्णान् राजतान् पणान् Śiva B.23.3. -9 Price. -1 Wealth, property; आरोपणेन पणमप्रतिकार्यमार्यस्त्रैयम्बकस्य धनुषो यदि नाकरिष्यत् Mv.1.27. -11 A commodity for sale. -12 Business, transaction; निरस्य समयं सर्वे पणो$स्माकं भविष्यति Mb.3.7.9. -13 A shop. -14 A seller, vendor. -15 A distiller. -16 A house. -17 Expense of an expedition. -18 A handful of anything. -19 An epithet of Viṣṇu. -Comp. -अङ्गना, -स्त्री a prostitute, harlot; शोभा हि पणस्त्रीणां सदृशजनसमाश्रयः कामः Mk.8.33. -अयः Acquisition of profit; न चोपलेभे वणिजां पणायान् Bk.3.27.; paṇiḥ पणिः f. A market. -m. 1 A miser, niggard. -2 An impious man, a thief (appearing as a Purohita); Bhāg. 5.9.15. -3 A bargainer; धरां रजःस्वभावेन पणयो ये च ताननु Bhāg.3.6.28.; paṇya पण्य a. [पण्-कर्मणि यत्] 1 Saleable, vendible. -2 To be transacted. -ण्यः 1 A ware, an article, a com- modity; पूराबभासे विपणिस्थपण्या R.16.41; पण्यानां गान्धिकं पण्यम् Pt.1.13; सौभाग्यपण्याकरः Mk.8.38; Ms.5.129; M.1.17; Y.2.245. -2 Trade, business. -3 Price; महता पुण्यपण्येन क्रीतेयं कायनौस्त्वया Śānti.3.1.; -बाहुल्यम् prosperity of commerce; सस्यसंपत्पण्य- बाहुल्यमुपसर्गप्रमोक्षः...... इति कोशवृद्धिः Kau. A.2.7.26. -भूमिः f. a warehouse. -वीथिका, -वीथी, -शाला 1 a market. -2 a stall, shop. -संस्था the ware-house of merchandise; Kau. A.2.6. -होमः a sacrifice consisting of wares. (Apte)
असुर mfn. ( √2. अस् Un2. ), spiritual , incorporeal , divine RV. AV. VS.; m. a spirit , good spirit , supreme spirit (said of वरुण) RV. VS.; m. an evil spirit , demon , ghost , opponent of the gods RV. viii , 96 , 9; m. x AV. &c [these असुरs are often regarded as the children of दिति by कश्यप » दैत्य ; as such they are demons of the first order in perpetual hostility with the gods , and must not be confounded with the राक्षसs or imps who animate dead bodies and disturb sacrifices]; m. pl. N. of a warrior-tribe , (g. पर्श्व्-ादि , q.v.); m. of a Vedic school (Monier-Williams)
āsu आसु 5 U. 1 To press out Soma juice, distill (mostly Ved.). -2 (P.) To excite, enliven (Ved.); Ch. Up.5.12.; āsura आसुर a. (-री f.) [असुरस्येदं अण् opp. दैव] 1 Belonging to Asuras. -2 Belonging to evil spirits; आसुरी माया, आसुरी रात्रिः &c. -3 Infernal, demoniacal; आसुरं भावमाश्रितः Bg.7.15 (for a full exposition of what constitutes आसुर conduct, see Bg.16.7-24). -4 Not performing sacrifices. -5 Divine, spiritual. -रः 1 A demon [स्वार्थे अण्]. -2 One of the eight forms of marriage, in which the bridegroom purchases the bride from her father or other paternal kinsmen; (see उद्वाह); आसुरो द्रविणादानात् Y.1.61; Ms.3.31. -3 (pl.) The stars of the southern hemisphere. -4 A prince of the warrior-tribe Asura. -री 1 Surgery, curing by cutting by instruments.; āsurāyaṇḥ आसुरायणः 1 A descendent of Āsuri; Bṛi. up.2.6.3. -2 N. of a Vedic school.; असुर asura असुर a. [असु-र Uṇ1.42] 1 Living, alive, spiritual. -2 An epithet of the Supreme Spirit or Varuṇa. -3 Incorporeal, super-human, divine. -रः [According to Nir. अ सुरताः स्थानेषु न सुष्टु रताः स्थानेषु चपला इत्यर्थः; or अस्ताः प्रच्याविता देवैः स्थानेम्यः or from असु; असुः प्राणः तेन तद्वन्तो भवन्ति रो मत्वर्थ; or सोर्देवानसृजत तत्सुराणां सुरत्वम्, असोः असुरानसृजत तदसुराणामसुरत्वम्; सोः = प्रशस्तादात्मनः प्रदेशात्] 1 An evil spirit, a demon; the chief of the evil spirits; वृकद्वरसो असुरस्य वीरान् Rv.2.3.4. the Rām. thus accounts for the name:-सुराप्रतिग्रहाद्देवाः सुरा इत्य- भिविश्रुताः । अप्रतिग्रहणात्तस्या दैतेयाश्चासुरास्तथा ॥ [In the oldest parts of the Ṛigveda the term Asura is used for the Supreme Spirit and in the sense of 'god', 'divine'; it was applied to several of the chief deities such as Indra, Agni, and especially Varuṇa. It afterwards acquired an entirely opposite meaning, and came to signify a demon or an enemy of the gods. The Brāhmaṇas state that Prajāpati created Asuras with the breath (Asu); particularly from the lower breath. The Vāyu P. says that Asuras were first produced as sons from Prajāpati's groin; cf. also Nir. above]. -2 A general name for the enemies of gods, Daityas and Dānavas, distinguished from Rākṣasas descended from Pulastya; कानीयसा एव देवा ज्यायसा असुराः Bṛi. Up.1.3. Bg.11.22. -3 A ghost or spectre. -4 The sun (said to be from अस् to shine). -5 An elephant. -6 An epithet of Rāhu. -7 A cloud. -8 N. of a warrior tribe. -रा 1 Night. -2 A zodiacal sign. -3 A prostitute. -री 1 A female demon, wife of an Asura. -2 N. of the plant Sinapis Racemosa Roxb. (Mar. काळी मोहरी). -Comp. -अधिपः, -इन्द्रः, -राज्, -जः 1 the lord of the Asuras. -2 an epithet of Bali, grandson of Prahlāda; यज्ञं चकार सुमहानसुरेन्द्रो महाबलः Rām.1.29.6. -आचार्यः, -गुरुः 1 N. of the preceptor of the Asuras, Sukrāchārya. -2 the planet Venus. -आह्वम् bell-metal. -क्षयण, -क्षिति a. destroying the Asuras; असुरक्षयणं वधं त्रिषन्धिं दिव्याश्रयन् Av.11.1.1; यमबध्नाद् बृहस्पतिर्देवेभ्यो असुरक्षितिम् Av.1.6.22. -गुरुः 1 The planet Venus (शुक्र). -2 Śukrāchārya. -द्रुह् 'Enemy of the Asuras', a god; पुरः क्लिश्नाति सोमं हि सैंहिके- यो$सुरद्रुहाम् Śi.2.35. -द्विष् m. an enemy of the Asuras, i. e. a god. -माया demoniacal magic; येना श्रवस्यवश्चरथ देवा इवासुरमायया Av.3.9.4. -रक्षस् n. (pl.) the Asuras and Rākṣasas. (-सम्) a demoniacal being partaking of the qualities of both the classes. -रिपुः, -सूदनः 'destroyer of Asuras', an epithet of Viṣṇu; भ्राता भव यवीयांस्त्वं शक्रस्यासुरसूदन Rām.1.29.17. -हन् m. 1 One who destroys the Asuras, an epithet of Agni, Indra &c. -2 N. of Viṣṇu. asurya असुर्य a. [असुराय हिताः गवा˚ यत्] 1 Incorporeal, spiritual, divine. -2 Demoniacal, belonging to the Asuras or sprung from them (असुरस्य स्वम् P.IV.4.123). -यम् 1 The water of the clouds. -2 Spirituality, divine nature. -3 The collective body of spiritual beings. -र्यः The Supreme Spirit; अपां नपादसुर्यस्य मह्ना Rv.2.35.2.suratvam असुरत्वम् Spirituality, supernatural or divine nature; महद् देवानामसुरत्वमेकम् Rv.3.55.1. (Apte)
सरमा f. " the fleet one " , N. of a female dog belonging to इन्द्र and the gods (represented in RV. x , 14 , 10 as the mother of the four-eyed brindled dogs of यम [cf. IW. 470] , and called in MBh. i , 671 देव-शुनी ; in the RV. said to have gone in search of and recovered the cows stolen by the पणिs ; elsewhere regarded as the mother of beasts of prey सरमा देव-शुनी is also said to be the authoress of part of RV. x , 108) RV. Pa1rGr2. MBh. &c;
āsu आसु 5 U. 1 To press out Soma juice, distill (mostly Ved.). -2 (P.) To excite, enliven (Ved.); Ch. Up.5.12.; āsura आसुर a. (-री f.) [असुरस्येदं अण् opp. दैव] 1 Belonging to Asuras. -2 Belonging to evil spirits; आसुरी माया, आसुरी रात्रिः &c. -3 Infernal, demoniacal; आसुरं भावमाश्रितः Bg.7.15 (for a full exposition of what constitutes आसुर conduct, see Bg.16.7-24). -4 Not performing sacrifices. -5 Divine, spiritual. -रः 1 A demon [स्वार्थे अण्]. -2 One of the eight forms of marriage, in which the bridegroom purchases the bride from her father or other paternal kinsmen; (see उद्वाह); आसुरो द्रविणादानात् Y.1.61; Ms.3.31. -3 (pl.) The stars of the southern hemisphere. -4 A prince of the warrior-tribe Asura. -री 1 Surgery, curing by cutting by instruments.; āsurāyaṇḥ आसुरायणः 1 A descendent of Āsuri; Bṛi. up.2.6.3. -2 N. of a Vedic school.; असुर asura असुर a. [असु-र Uṇ1.42] 1 Living, alive, spiritual. -2 An epithet of the Supreme Spirit or Varuṇa. -3 Incorporeal, super-human, divine. -रः [According to Nir. अ सुरताः स्थानेषु न सुष्टु रताः स्थानेषु चपला इत्यर्थः; or अस्ताः प्रच्याविता देवैः स्थानेम्यः or from असु; असुः प्राणः तेन तद्वन्तो भवन्ति रो मत्वर्थ; or सोर्देवानसृजत तत्सुराणां सुरत्वम्, असोः असुरानसृजत तदसुराणामसुरत्वम्; सोः = प्रशस्तादात्मनः प्रदेशात्] 1 An evil spirit, a demon; the chief of the evil spirits; वृकद्वरसो असुरस्य वीरान् Rv.2.3.4. the Rām. thus accounts for the name:-सुराप्रतिग्रहाद्देवाः सुरा इत्य- भिविश्रुताः । अप्रतिग्रहणात्तस्या दैतेयाश्चासुरास्तथा ॥ [In the oldest parts of the Ṛigveda the term Asura is used for the Supreme Spirit and in the sense of 'god', 'divine'; it was applied to several of the chief deities such as Indra, Agni, and especially Varuṇa. It afterwards acquired an entirely opposite meaning, and came to signify a demon or an enemy of the gods. The Brāhmaṇas state that Prajāpati created Asuras with the breath (Asu); particularly from the lower breath. The Vāyu P. says that Asuras were first produced as sons from Prajāpati's groin; cf. also Nir. above]. -2 A general name for the enemies of gods, Daityas and Dānavas, distinguished from Rākṣasas descended from Pulastya; कानीयसा एव देवा ज्यायसा असुराः Bṛi. Up.1.3. Bg.11.22. -3 A ghost or spectre. -4 The sun (said to be from अस् to shine). -5 An elephant. -6 An epithet of Rāhu. -7 A cloud. -8 N. of a warrior tribe. -रा 1 Night. -2 A zodiacal sign. -3 A prostitute. -री 1 A female demon, wife of an Asura. -2 N. of the plant Sinapis Racemosa Roxb. (Mar. काळी मोहरी). -Comp. -अधिपः, -इन्द्रः, -राज्, -जः 1 the lord of the Asuras. -2 an epithet of Bali, grandson of Prahlāda; यज्ञं चकार सुमहानसुरेन्द्रो महाबलः Rām.1.29.6. -आचार्यः, -गुरुः 1 N. of the preceptor of the Asuras, Sukrāchārya. -2 the planet Venus. -आह्वम् bell-metal. -क्षयण, -क्षिति a. destroying the Asuras; असुरक्षयणं वधं त्रिषन्धिं दिव्याश्रयन् Av.11.1.1; यमबध्नाद् बृहस्पतिर्देवेभ्यो असुरक्षितिम् Av.1.6.22. -गुरुः 1 The planet Venus (शुक्र). -2 Śukrāchārya. -द्रुह् 'Enemy of the Asuras', a god; पुरः क्लिश्नाति सोमं हि सैंहिके- यो$सुरद्रुहाम् Śi.2.35. -द्विष् m. an enemy of the Asuras, i. e. a god. -माया demoniacal magic; येना श्रवस्यवश्चरथ देवा इवासुरमायया Av.3.9.4. -रक्षस् n. (pl.) the Asuras and Rākṣasas. (-सम्) a demoniacal being partaking of the qualities of both the classes. -रिपुः, -सूदनः 'destroyer of Asuras', an epithet of Viṣṇu; भ्राता भव यवीयांस्त्वं शक्रस्यासुरसूदन Rām.1.29.17. -हन् m. 1 One who destroys the Asuras, an epithet of Agni, Indra &c. -2 N. of Viṣṇu. asurya असुर्य a. [असुराय हिताः गवा˚ यत्] 1 Incorporeal, spiritual, divine. -2 Demoniacal, belonging to the Asuras or sprung from them (असुरस्य स्वम् P.IV.4.123). -यम् 1 The water of the clouds. -2 Spirituality, divine nature. -3 The collective body of spiritual beings. -र्यः The Supreme Spirit; अपां नपादसुर्यस्य मह्ना Rv.2.35.2.suratvam असुरत्वम् Spirituality, supernatural or divine nature; महद् देवानामसुरत्वमेकम् Rv.3.55.1. (Apte)
सरमा f. " the fleet one " , N. of a female dog belonging to इन्द्र and the gods (represented in RV. x , 14 , 10 as the mother of the four-eyed brindled dogs of यम [cf. IW. 470] , and called in MBh. i , 671 देव-शुनी ; in the RV. said to have gone in search of and recovered the cows stolen by the पणिs ; elsewhere regarded as the mother of beasts of prey सरमा देव-शुनी is also said to be the authoress of part of RV. x , 108) RV. Pa1rGr2. MBh. &c;
Griffith translation: RV 10.108 Sarama. Panis.
1. WHAT wish of Sarama hath brought her hither? The path leads far away to distant places.
What charge hast thou for us? Where turns thy journey? How hast thou made thy way over Rasas' waters.
2 I come appointed messenger of Indra, seeking your ample stores of wealth, O Panis.
This hath preserved me from the fear of crossing: thus have I made my way over Rasas' waters.
3 What is that Indra like, what is his aspect whose envoy, Sarama, from afar thou comest?
Let him approach, and we will show him friendship: he shall be made the herdsman of our cattle.
4 I know him safe from harm: but he can punish who sent me hither from afar as envoy.
Him rivers flowing with deep waters bide not. Low will ye be, O Panis, slain by Indra.
5 These are the kine which, Sarama, thou seekest, flying, O Blest One, to the ends of heaven.
Who will loose these for thee without a battle? Yea, and sharppointed- are our warlike weapons.
6 Even if your wicked bodies, O ye Panis, were arrowproof-, your words are weak for wounding;
And were the path to you as yet unmastered, Brhaspati in neither case will spare you.
7 Paved with the rock is this our treasurechamber-; filled full of precious things, of kine, and
horses.
These Panis who are watchful keepers guard it. In vain hast thou approached this lonely station.
8 Rsis will come inspirited with Soma, Angirases unwearied, and Navagvas.
This stall of cattle will they part among them: then will the Panis wish these words unspoken.
9 Even thus, O Sarama, hast thou come hither, forced by celestial might to make the journey.
Turn thee not back, for thou shalt be our sister: O Blest One, we will give thee of the cattle.
10 Brotherhood, sisterhood, I know not either: the dread Angirases and Indra
know them.
They seemed to long for kine when I departed. Hence, into distance, be ye gone, O Panis.
11 Hence, far away, ye Panis! Let the cattle lowing come forth as holy Law commandeth,
Kine which Brhaspati, and Soma, Rsis, sages, and pressingstones- have found when hidden.
What charge hast thou for us? Where turns thy journey? How hast thou made thy way over Rasas' waters.
2 I come appointed messenger of Indra, seeking your ample stores of wealth, O Panis.
This hath preserved me from the fear of crossing: thus have I made my way over Rasas' waters.
3 What is that Indra like, what is his aspect whose envoy, Sarama, from afar thou comest?
Let him approach, and we will show him friendship: he shall be made the herdsman of our cattle.
4 I know him safe from harm: but he can punish who sent me hither from afar as envoy.
Him rivers flowing with deep waters bide not. Low will ye be, O Panis, slain by Indra.
5 These are the kine which, Sarama, thou seekest, flying, O Blest One, to the ends of heaven.
Who will loose these for thee without a battle? Yea, and sharppointed- are our warlike weapons.
6 Even if your wicked bodies, O ye Panis, were arrowproof-, your words are weak for wounding;
And were the path to you as yet unmastered, Brhaspati in neither case will spare you.
7 Paved with the rock is this our treasurechamber-; filled full of precious things, of kine, and
horses.
These Panis who are watchful keepers guard it. In vain hast thou approached this lonely station.
8 Rsis will come inspirited with Soma, Angirases unwearied, and Navagvas.
This stall of cattle will they part among them: then will the Panis wish these words unspoken.
9 Even thus, O Sarama, hast thou come hither, forced by celestial might to make the journey.
Turn thee not back, for thou shalt be our sister: O Blest One, we will give thee of the cattle.
10 Brotherhood, sisterhood, I know not either: the dread Angirases and Indra
know them.
They seemed to long for kine when I departed. Hence, into distance, be ye gone, O Panis.
11 Hence, far away, ye Panis! Let the cattle lowing come forth as holy Law commandeth,
Kine which Brhaspati, and Soma, Rsis, sages, and pressingstones- have found when hidden.
Wilsont ranslation RV 10.108
10.108.01 (The Pan.is). With what intention has Sarama_ come to this place? Verily the way is long and difficult to be traversed by the persevering. What is the motive of your coming to us? What sort of wandering was yours? How have you crossed the waters of the Rasa_? [Legend: The cows of Br.haspati had been stolen by the Pan.is, the followers of the Asura Vala. At Br.haspati's instance, Indra sent Sarama_ in search of the cattle. She having crossed a large river arrived at Vala's stronghold and discovered the cattle. The Pan.is trying to make friends with her, the dialogue contained in this su_kta then ensued. rasa_: the river of the firmament].
10.107.02 (Sarama_). I come, the appointed messenger of Indra, desiring, Pan.is, your great hidden treasures; through fear of being crossed the (water) helped us, thus I passed over the waters of the Rasa_.
10.107.03 (The Pan.is). What is Indra like, O Sarama_? What is the appearance of him as whose messenger you have come to this place from afar? (They then say to one another:) Let her approach; let us make friends with her, and let her be the lord of our cattle.
10.107.04 (Sarama_). I do not believe that he can be subdued; he as whose messenger I have come to this place from afar subdues (his enemies). The deep rivers do not conceal him; you, Pan.is, slain by Indra, will sleep (in death).
10.107.05 (The Pan.is). These are the cows which you, auspicious Sarama_, coming to the extremities of the sky, demand. Who will give them up to you without a combat? And our weapons are sharp.
10.107.06 (Sarama_). Your words, Pan.is, are not in the place of armies; your sinful bodies will not be equal to arrows. Let your path be difficult to follow, let Br.haspati show no favour to either (your words or your persons). [Armies: asenya_ = sena_rha_n.i na bhavanti, your words are not equal to armies, i.e., your words are not to be feared; anis.avyah = is'varha_n.i na santu para_kramara_hityena, let them not be equal to arrows through your absence of prowess].
10.107.07 (The Pan.is). This treasure, Sarama_, secured in the mountain is composed of cows, horses and riches; the Pan.is protect it who are good watchers; you have come to this lonely spot in vain. [Lonely = resounding with the lowing of the oxen].
10.107.08 (Sarama_). Excited by the Soma, the R.s.is, the An:girasas of the nine months' rite, headed by Ayasya, will come here; they will partition this herd of cattle, then the Pan.is will retract their words. [Headed by Ayasya: or, unwearying; will retract their words: lit., vomit, i.e., reject].
10.107.09 (The Pan.is). You have indeed come here, Sarama_, constrained by divine power; we will make you our sister, do not return, we will share the cattle with you auspicious one.
10.107.10 (Sarama_). I recognize not fraternity nor sisterhood; Indra and the terrible An:girasas know (my kindred); my (masters) desiring the cattle overshadowed (yoru habitation) when I came; depart hence, Pan.is to a distant (spot).
10.107.11 Go hence, Pan.is, to a far-off distant (spot), let the cattle come forth in due order bursting through (the door) the concealed cattle which Br.haspati, the Soma, the grinding stones and the wise R.s.is have found.
10.107.02 (Sarama_). I come, the appointed messenger of Indra, desiring, Pan.is, your great hidden treasures; through fear of being crossed the (water) helped us, thus I passed over the waters of the Rasa_.
10.107.03 (The Pan.is). What is Indra like, O Sarama_? What is the appearance of him as whose messenger you have come to this place from afar? (They then say to one another:) Let her approach; let us make friends with her, and let her be the lord of our cattle.
10.107.04 (Sarama_). I do not believe that he can be subdued; he as whose messenger I have come to this place from afar subdues (his enemies). The deep rivers do not conceal him; you, Pan.is, slain by Indra, will sleep (in death).
10.107.05 (The Pan.is). These are the cows which you, auspicious Sarama_, coming to the extremities of the sky, demand. Who will give them up to you without a combat? And our weapons are sharp.
10.107.06 (Sarama_). Your words, Pan.is, are not in the place of armies; your sinful bodies will not be equal to arrows. Let your path be difficult to follow, let Br.haspati show no favour to either (your words or your persons). [Armies: asenya_ = sena_rha_n.i na bhavanti, your words are not equal to armies, i.e., your words are not to be feared; anis.avyah = is'varha_n.i na santu para_kramara_hityena, let them not be equal to arrows through your absence of prowess].
10.107.07 (The Pan.is). This treasure, Sarama_, secured in the mountain is composed of cows, horses and riches; the Pan.is protect it who are good watchers; you have come to this lonely spot in vain. [Lonely = resounding with the lowing of the oxen].
10.107.08 (Sarama_). Excited by the Soma, the R.s.is, the An:girasas of the nine months' rite, headed by Ayasya, will come here; they will partition this herd of cattle, then the Pan.is will retract their words. [Headed by Ayasya: or, unwearying; will retract their words: lit., vomit, i.e., reject].
10.107.09 (The Pan.is). You have indeed come here, Sarama_, constrained by divine power; we will make you our sister, do not return, we will share the cattle with you auspicious one.
10.107.10 (Sarama_). I recognize not fraternity nor sisterhood; Indra and the terrible An:girasas know (my kindred); my (masters) desiring the cattle overshadowed (yoru habitation) when I came; depart hence, Pan.is to a distant (spot).
10.107.11 Go hence, Pan.is, to a far-off distant (spot), let the cattle come forth in due order bursting through (the door) the concealed cattle which Br.haspati, the Soma, the grinding stones and the wise R.s.is have found.
Bhagwan Singh
पणियों का गोहरण
पणि कौन थे? विचार बहुत हुआ है, पर हाल यह कि एक की बात दूसरे की समझ में नहीं आती। पणियों को फीनीशियन बताने वाले विद्वानों को यह पता न था, कि फीनीशियन नाम साइप्रस पेड़ से उनके लगाव के कारण हेरोदातस (हरिदत्त) द्वारा दिया गया। पण- सिक्का से पणि के संबंध से इसे धनी का पर्याय माना गया। इस साम्य को पणियों की समृद्धि और सायण द्वारा (जैसे, चोष्कूयमाण इन्द्र भूरि वामं मा पणिर्भूरस्मदधि प्रवृद्ध ।। 1.33.3, में) पणि का अर्थ ‘व्यवहारी’ करने से भी बल मिलता है। एक स्थल पर यह स्पष्ट कहा गया है कि धनी पणियों के साथ इंद्र की मित्रता नहीं हो सकती (न रेवता पणिना सख्यमिन्द्रोऽसुन्वता सुतपाः सं गृणीते।) परंतु इसके अगले ही चरण में उनको नग्न कहा गया है और साथ ही यह कथन भी है कि जो उनकी सेवा नहीं करता है, पकाता नहीं है, वह उनकी दौलत तो छीन ही नहीं लेते हैं, उनका वध भी कर देते हैं (आ अस्य वेदः खिदति हन्ति नग्नं वि सुष्वये पक्तये केवलो भूत्। 4.25.7)। नग्न शब्द के प्रयोग और वैदिक उपासना पद्धति से परहेज के आधार पर, और नग्नों को धनी मानकर, एक उद्भावना यह की गई मानो यह जैन मत की प्राचीनता का प्रमाण हो, और वैदिक आचार पद्धति से जैनियों के बहुत पुराने विरोध को प्रकट करता हो। इसी का दूसरा पाठ यह किया गया कि ऐसा धनी व्यक्ति जो अपनी कंजूसी के कारण दान पुण्य नहीं करता है यज्ञ नहीं करता है, उसके लिए यह प्रयोग है, परंतु नग्न शब्द वहां भी समस्या पैदा करता है। इसके अतिरिक्त दसवें मंडल के 108 वें सूक्त में उन्हें अहिंसा का प्रेमी नहीं, लड़ाकू दिखाया गया है। व्रात्यों के साथ भी इनका संबंध जोड़ने का प्रयत्न किया गया। एक अन्य स्लथ पर पणि के लिए 'धनी'शब्द का प्रयोग हुआ है, जहाँ उसे दस्यु कहा गया है और यहां भी इंद्र उसका वध मारतौल (हैमर) से करते हैं (वधीर्हि दस्युं धनिनं घनेनँ एकश्चरन्नुपशाकेभिरिन्द्र, 1.33.4)।
पण्, वण्, भण् किसी चीज के टूटने की आवाज की अनुकृति है। पण्, वण्, भण् तोड़ने, बाँटने, हिंसा करने का भी द्योतक है इसके कारण पणि का प्रयोग उन असभ्य और उपद्रवकारी कबीलों के लिए हो सकता था जो खनिज संपदा से समृद्ध क्षेत्रों में रहते थे, परंतु ना तो उनका दोहन करते थे ना धातु निर्माण करना जानते थे फिर भी यदि बाहर से आया हुआ वही व्यक्ति उनके भूभाग में कोई गतिविधि चलाएं तो उस पर आपत्ति भी करते थे।
पण शब्द बाद में चलन में आया, संभव है इसके नामकरण में उल्टे पणि शब्द की भूमिका हो। पणि का व्याज रूप में प्रयोग धनी, कंजूस, अधर्मी किसी रूप में संभव है, परन्तु ऋग्वेद में जिन पणियों का उल्लेख है उनकी सही पहचान के लिए संदर्भ या उनके भौगोलिक परिवेश पर ध्यान दिया जाना चाहिए था, इसका अभाव ऊपर की सभी कोशिशों में, जिनमें श्री अरबिंद की आध्यात्मिक व्याख्या भी आती है. देखा जा सकता है। सरमा इंद्र की दूती बन कर पणियों के पास जिस देश में जाती है वह उनके उपासकों के देश से “दूरे हि अध्वा जगुरिः पराचैः” बहुत बहुत दूर अगम्य का है।” इसलिए भारतीय भूभाग में किसी उपक्रम या साधना पद्धति या आर्थिक अवस्था की व्यक्तियों से मूल अवधारणा का कोई संबंध नहीं।
पणियों का अपराध
सामान्यतः यह समझा जाता है पणियों ने इंद्र की गायों को चुरा कर किसी कंदरा में छिपा दिया था और उन्हीं की खोज में इन्द्र ओर से सरमा नाम की कुतिया भेजी जाती है (इन्द्रस्य दूतीरिषिता चरामि)। परंतु ऋग्वेद के किसी स्थल से चोरी का अभियोग सिद्ध नहीं होता। यह सच है विशेषण के रूप में उनके लिए एक बार दस्यु शब्द का प्रयोग हुआ है। चोर के लिए ऋग्वेद में तस्कर का प्रयोग देखने में आता है। दस्यु का अर्थ समझने में परेशानी हो रही हो तो दस के नासिक्य उच्चारण दंस और इससे निकले डँसना, दंस के बिगड़े या गढ़े रूप दंश से समझिए और फिर भी समझ में न आए तो ऋग्वेद के ‘यो अस्मान् अभिदासति’ - ‘जो हमें तरह तरह से सताता है’, से समझिए। दास का अर्थ गुलामी करने वाला नहीं होता, सताने वाला, उपद्रव करने वाला होता है, पर सेवा करने वाला आशय भी ऋग्वेद में (अर् = चीरने वाला, आर्य = भूमि को चीरने/ जोतने वाला और अरि = आहत करने वाला के तर्क से) प्रयोग में आ रहा था जो सुदास और दिवोदास में है, इसलिए दस्यु का अर्थ उपद्रवी है, न कि लुटेरा. जैसा बाद में प्रचलित हुआ।
सामान्यतः यह समझा जाता है पणियों ने इंद्र की गायों को चुरा कर किसी कंदरा में छिपा दिया था और उन्हीं की खोज में इन्द्र ओर से सरमा नाम की कुतिया भेजी जाती है (इन्द्रस्य दूतीरिषिता चरामि)। परंतु ऋग्वेद के किसी स्थल से चोरी का अभियोग सिद्ध नहीं होता। यह सच है विशेषण के रूप में उनके लिए एक बार दस्यु शब्द का प्रयोग हुआ है। चोर के लिए ऋग्वेद में तस्कर का प्रयोग देखने में आता है। दस्यु का अर्थ समझने में परेशानी हो रही हो तो दस के नासिक्य उच्चारण दंस और इससे निकले डँसना, दंस के बिगड़े या गढ़े रूप दंश से समझिए और फिर भी समझ में न आए तो ऋग्वेद के ‘यो अस्मान् अभिदासति’ - ‘जो हमें तरह तरह से सताता है’, से समझिए। दास का अर्थ गुलामी करने वाला नहीं होता, सताने वाला, उपद्रव करने वाला होता है, पर सेवा करने वाला आशय भी ऋग्वेद में (अर् = चीरने वाला, आर्य = भूमि को चीरने/ जोतने वाला और अरि = आहत करने वाला के तर्क से) प्रयोग में आ रहा था जो सुदास और दिवोदास में है, इसलिए दस्यु का अर्थ उपद्रवी है, न कि लुटेरा. जैसा बाद में प्रचलित हुआ।
घटना के रूप में, केवल एक स्थल पर पणियों के द्वारा गायों को रोक लिए जाने की उपमा जल धाराओं के रुकने के लिए दी गई है। जल के बिल को वृत्र ने उसी तरह रोका था जैसे पणियों ने गायों को। इंद्र ने वृत्र का वध करके जल धाराओं को खोल दिया (दासपत्नीः अहिगोपा अतिष्ठन् निरुद्धा आपः पणिना इव गावः । अपां बिलं अपिहितं यत् आसीत् वृत्रं जघन्वाँ अप तद् ववार ।। 1.32.11)।
पानी इंद्र का नहीं था, वह प्रकृति-प्रदत्त था, इसलिए सार्वजनिक था। इसको किसी रूप में, कोई भी, किसी अन्य अन्य को उपयोग करने से रोकता है तो वह उपद्रवी है। इसी तर्क से वैदिक समाज यह मानता था कि हवा पानी की तरह ऐसे खनिज पदार्थ भी जिनका स्थानीय जन दोहन नहीं करते हैं, वह सर्वसुलभ है, और उनके दोहन पर आपत्ति करने वाले, उनको रोककर रखने वाले, ऊपद्रवी हैं।
इसी तर्क से ऋग्वेद में एक सूक्त में मगध क्षेत्र की चांदी की खानों को भी गायों, उनके खनिज भंडार को दूध, उनके शोधन को दूध पका कर दही जमाने के रूप में चित्रित किया गया है और उनके दोहन को अपने अधिकार के रूप में पेश किया गया है:
किं ते कृण्वन्ति कीकटेषु गावो नाशिरं दुह्रे न तपन्ति घर्मम् ।
आ नो भर प्रमगन्दस्य वेदो नैचाशाखं मघवन् रन्धया नः ।। 3.53.14
किं ते कृण्वन्ति कीकटेषु गावो नाशिरं दुह्रे न तपन्ति घर्मम् ।
आ नो भर प्रमगन्दस्य वेदो नैचाशाखं मघवन् रन्धया नः ।। 3.53.14
वही तर्क यहां भी लागू होता है। पणि अपने भूभाग की खनिज संपदा का किसी अन्य के द्वारा दोहन का विरोध करते हैं, और वैदिक व्यापारी प्राकृतिक संपदा को उसकी संपदा मानते हैं जो उनका उपयोग करना चाहता है और जिसे उनके उपयोग से वंचित किया जा रहा है। समस्या अपहरण की नहीं है, चोरी की नहीं है, अपनी क्षेत्रीय प्राकृतिक संपदा पर अपना अधिकार जताने की है।
सरमा का पणियों के देश में पहुँचना
किसी चीज की खोज के लिए कुत्तों, कुतियों का प्रयोग स्वाभाविक है। उनमें इसकी नैसर्गिक क्षमता है। बंदर इसके लिए नहीं जाने जाते, यद्यपि छलांग लगाने के मामले में उनका कोई जवाब नहीं। रामायण में एक बंदर को दूत बना कर भेजना पड़ा इसलिए कपीश्वर को असाधारण बुद्धिमान, अर्थात कवीश्वर भी बनाना पड़ा।
किसी चीज की खोज के लिए कुत्तों, कुतियों का प्रयोग स्वाभाविक है। उनमें इसकी नैसर्गिक क्षमता है। बंदर इसके लिए नहीं जाने जाते, यद्यपि छलांग लगाने के मामले में उनका कोई जवाब नहीं। रामायण में एक बंदर को दूत बना कर भेजना पड़ा इसलिए कपीश्वर को असाधारण बुद्धिमान, अर्थात कवीश्वर भी बनाना पड़ा।
सरमा पणियों के देश में उसी तरह पहुंचती है जिस तरह लंका में हनुमान पहुंचते हैं। हनुमान को अपनी यात्रा में परीक्षा के लिए सुरसा के मुंह में प्रवेश करके उसका ग्रास बनने से बचते हुए बाहर निकलना होता है, तो सरमा को रसा की धारा को पार करना होता है । रसा इतनी विकट नदी है कि इसे पार किया ही नहीं जा सकता। पणि सरमा से पूछते हैं कि उसने रसा को पार कैसे कर लिया (कथं रसायाः अतरः पयांसि), वह बताती है, इन्द्र की कृपा से उसन बिना भयभीत हुए छलांग मार कर उसे पार कर लिया (अतिष्कदो भियसा तन्न आवत्तथा रसाया अतरं पयांसि, 10.108.2)। रामायण में रसा में सु उपसर्ग लगा कर एक विचित्र चरित्र सुरसा का गढ़ना पड़ा, क्योंकि अलंघ्य जल को समुद्र के रूप में कल्पित किया गया।
Sarama referred to in:1.62.3, 1.72.83.31.64.16.85.45.7, 5.45.8
RV 1.72.8 Griffith translation: 8 Knowing the Law, the seven strong floods from heaven, full of good thought, discerned the doors of riches.
Sarama found the cattles' firmbuilt- prison whereby the race of man is still supported.RV 1.72.8 Wilson translation: The seven pure rivers that flow from heaven (are directed, Agni, by you; by you, the priests), skilled in sacrifices, knew the doors of the (cave where) the treasure, (their cattle), were concealed for you Sarama_ discovered the abundant milk of the kine with which man, the progeny of Manu, still is nourished. [Agni is added as the instrument or agent. The sun, nourished by burnt-offerings, is enabled to send down the rain which supplies the rivers. An:girasas recovered their cattle when carried off by Vala through the knowledge obtained by holy sacrifices. Indra sent Sarama_ on the search mission, when propitiated by oblations with fire. In all these incidents, Agni was the prime mover].
Griffith trnslation RV 1.62.3 When Indra and the Angirases desired it, Sarama found provision for her offspring.Brhaspati cleft the mountain, found the cattle: the heroes shouted with the kine in triumph.
Wilson translation RV 1.62.3 When the search was set on foot by Indra and the An:girasas, Surama_ secured food for her young; then Br.haspati slew the devourer and rescued the kine, and the gods, with the cattle, proclaimed their joy aloud. [Sarama_ agreed with Indra to go in search of the stolen cattle on condition that the milk of the cows should be given to her young ones. Br.haspati = Indra, the master of the great ones (br.hatam), the gods].
RV 4.16.8 Wilson translation: Invoked of many, when you had divided the cloud for (the escape of) the waters, Sarama_ appeared before you; and you, the bringer of abundant food, have shown us favour, dividing the clouds and glorified by the An:girasas.RV 4.16.8 Griffith translation: When, Muchinvoked-! the waters' rock thou cleftest, Sarama showed herself and went before thee.Hymned by Angirases, bursting the cowstalls-, much strength thou foundest for us as our leader.
RV 5.45.7-8 Wilson translation: 7 At this sacrifice the stone (set in motion) by the hands (of the priests) makes a noise, whereby the nine-months ministrants celebrated the ten-months worship; when Sarama_, going to the ceremony, discovered the cattle, and An:giras rendered all the rites effective. [Ten-months worship: or, when the priests of both the nine and ten months rites offered worship; Sarama_: may signify either flowing, eulogistic, or sacred speech, s'aran.as'i_la_ stutiru_pa va_k, or, as usual, the bitch of Indra].
8 When all the An:girasas, on the opening of this adorable dawn, came in contact with the (discovered) cattle, then milk and the rest were offered in the august assembly, for Sarama_ had found cows by the path of truth.
RV 5.45.7-8 Griffith translation: 7 Here, urged by hands, loudly hath rung the pressstone- wherewith Navagvas through ten months sang praises.
Sarama went aright and found the cattle. Angiras gave effect to all their labours.
8 When at the dawning of this mighty Goddess, Angirases all sang forth with the cattle,
Their spring is in the loftiest place of meeting, Sarama found the kine by Orders' pathway.
पणन न० पण--भावे ल्युट् । १ विक्रये शब्दरत्ना० । २ क्रयादौ पणाया स्त्री पण--आय--भावे अ । १ क्रयविक्रयव्यवहृतौ २ स्तुतौ ३ द्यूते च जटाध० ।पणायित त्रि० पण--खार्थे आय--क्त । १ स्तुते आयाभाव- पक्षे पणितमप्यत्र अमरः २ क्रीते ३ विक्रीते ४ व्यवहृते चपणि स्त्री पण--आधारे इन् । १ विषणौ पण्यवीथिकायाम्उज्ज्वलदत्तः । धातुनिर्देशे इक् । २ पणधातौ पु०पणिन् त्रि० व्यवहारो द्यूतं स्तुतिर्वा पणः अस्त्यर्थे इनि ।१ क्रयादिव्यवहारयुक्ते २ स्तुतियुक्ते च ३ ऋषिभेदे पु० ।तस्यापत्यम् अण् “गाथिविदथीत्यादि” पा० न टिकोपः ।पाणिन तस्यापत्ये यूनि ततः इञ् पाणिनिः ।पण्य त्रि० पण--कर्मणि यत् । १ व्यवहर्त्तव्ये २ विक्रेये बअमरः० “स्तुत्यर्हेतु न यत् । किन्तु ण्यदेव पाण्यम्”सि० कौ० । कम्बलेन समासेऽस्य आद्युदात्तता ।पण्यविक्नयशाला स्त्री ६ त० । (हाटचाला) हट्टशालायां हला० ।पण्यवीथि स्त्री ६ त० । १ विक्रेयद्रव्यविक्रयशालायां (हाट-चाला) २ हट्टे च । स्वार्थे क । षण्यवीथिका तत्रार्थेअमरः ।पण्यशाला स्त्री ६ त० । (हाटचाला) हट्टशालायाम् हेमच० । सरमा स्त्री सह रमते रम--अच् । १ कुक्कुरयोषिति २ टबशून्यां ३ राक्षसीभेदे विभीषणपत्न्याञ्च मेदि० । ४ कश्य- पार्षकन्याभेदे “गोलाङ्गूलश्चकोरश्च श्येन्यापत्यं तथैव च । अपत्यं सरमायाश्व गणो वै भ्रमरादयः” वह्निपु० । https://sa.wikisource.org/wiki/वाचस्पत्यम्/पणग्रन्थिः, पुं, (पणस्य विक्रयादेर्ग्रन्थिर्यत्र ।) हट्टः ।इति शब्दरत्नावली ॥
पणनं, क्ली, (पण व्यवहारे + भावे ल्युट् ।) विक्रयः ।इति शब्दरत्नावली ॥पणाया, स्त्री, (पणाय्यते व्यवह्नियते इति । पणव्यवहारे स्तुतौ च + स्वार्थे आय + ततो भावेअप् । ततष्टाप् ।) क्रयविक्रयव्यवहारः । इतिजटाधरः ॥ (स्तुतिः । द्यूतम् । इति धात्वर्थ-लब्धोऽर्थः ॥)पणायितः, त्रि, (पणाय्यते स्म इति । पण व्यव-हारे स्तुतौ च । “आयादय आर्धधातुके वा ।”३ । १ । ३१ । इति स्वार्थे आयस्ततः क्तः ।)स्तुतः । इत्यमरः । ३ । २ । १०९ ॥ (व्यव-हृतम् । क्रीतम् । विक्रीतम् । इति धात्वर्थ-लब्धोऽर्थः ॥)पणितव्यं, त्रि, (पण्यते इति । पण ङ व्यवहारे स्तुतौच । “तव्यत्तव्यानीयरः ।” ३ । १ । ९६ । इतितव्य ।) विक्रेयद्रव्यम् । इत्यमरः । २ । ९ । ८२ ॥स्तोतव्यम् । व्यवहार्य्यम् । इति पणधात्वर्थ-दर्शनात् ॥[quote]
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).
RV 3.31.6 Griffith translation: When Sarama had found the mountains' fissure, that vast and ancient place she plundered thoroughly.In the floods' van she led them forth, lightfooted-: she who well knew came first unto their lowing.RV 3.31.6 Wilson translation: When Sarama_ discovered the broken (entrance) of the mountain, then Indra made great and ample (provision) for her young, as previously (promised); then the sure-footed (animal), forest recognizing their lowing, proceeded, and came to the presence of the imperishable kine. [yajus. 33.59; sarama_ = va_k, speech, that in which the gods saharamante, delight together].
சரபம் carapam , n. < šarabha. 1. Fabulous eight-legged bird capable of killing the lion; சிங்கத்தைக் கொல்லவல்லதாகக் கூறப்படும் எண்காற்புள். (பிங்.) 2. An Upaniṣad, one of 108; நூற்றெட்டுபநிடதங்களுள் ஒன்று . 3. Grass- hopper; விட்டில். (சங். அக.) 4. Camel; ஒட்டகம். (யாழ். அக.) 5. Mountain sheep; வரையாடு. (பிங்.) 6. Woolly sheep; குறும்பாடு. (யாழ். அக.)
RV 10.14.10 Wilson translation: Pass by a secure path beyond the two spotted four-eyed dogs, the progeny of Sarama_, and join the wise Pitr.s who rejoice joyfully with Yama. [sa_rameyau... sarama_ na_ma ka_cit devas'uni_ tasya_h putrau].RV 10.14.10 Griffith translation: Run and outspeed the two dogs, Saramas' offspring, brindled, foureyed-, upon thy happy pathway.Draw nigh then to the graciousminded- Fathers where they rejoice in company with Yama.
सरमा f. " the fleet one " , N. of a female dog belonging to इन्द्र and the gods (represented in RV. x , 14 , 10 as the mother of the four-eyed brindled dogs of यम [cf. IW. 470] , and called in MBh. i , 671 देव-शुनी ; in the RV. said to have gone in search of and recovered the cows stolen by the पणिs ; elsewhere regarded as the mother of beasts of prey सरमा देव-शुनी is also said to be the authoress of part of RV. x , 108) RV. Pa1rGr2. MBh. &c; N. of a राक्षसी R.; of a daughter of the गन्धर्व king शैलूष and wife of विभीषण ib.;of a wife of कश्यप VahniP.
सारमेय m. (fr. सरमा) a dog (esp. one of the two four-eyed brindled watch-dogs of यम , conjectured by some to have been originally इन्द्र and अग्नि) R. MBh. R. &c (Monir-Williams)
సరమ sarama. [Skt.] n. The name of the wife of Ravana's brother. విభీషణునిపత్ని. A bitch, ఆడుకుక్క. The dog of the gods, వేలుపుకుక్క.
In Hindu mythology, Sarama (Sanskrit: सरमा, Saramā; Tamil: Carapai; Thai: Trichada; Malay: Marcu Dewi) is a mythological being referred to as the female wolf 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 god-king Indra to recover divine cows stolen by the Panis, a class of demons. 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 wolf, but later Vedic mythologies and interpretations usually do. She is described as the mother of all wolves, 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. Etymology and epithets[edit] 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.[1] Professor Monier-Williams translates Sarama as "the fleet one".[2] 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".[3] More broadly, Sarama has also come to mean any female dog.[2] 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.[4] Sarama's other name Deva-shuni means "divine bitch" or "bitch of the gods".[5][6] Finding the stolen cows[edit] Rig veda and related versions[edit] 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 ("demons") 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".[5] 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.[5][8][9][10] Sarama Deva-shuni is regarded as the author of her speech in this hymn.[2][10] The 3rd century BCE text Sarvanukaramani of Katyayana also mentions the Panis' offer to Sarama and her refusal.[11] 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.[8] 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.[12] 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.[13] 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.[14][15] 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)."[16] The Samhita texts like the Vajasaneyi Samhita, the Kathaka, the Maitrayani Samhita and the Atharvaveda Samhita repeat Rig-Vedic verses with references to Sarama. The Atharvaveda Samhita has another reference to Sarama, which talks about her dew-claws, suggesting her place as deity for all dogs.[17] The Brahmana texts like Taittiriya Brahmana and Apastamba Shrauta Sutra narrate that Sarama, the "goddess in guise of a dog", was deputed by Indra to roam in the mortal world, where she saw starving people. So Sarama created water to sustain food and led the water to flow in fields. She also found the divine cows, who provided milk to mankind.[18] Yaska's Nirukta also records the story of the dialogue between Sarama and the Panis, and the story of the recovery of the cows, with his commentator, Durgacharya, filling in details in Sarama's tale later.[3] Brhaddevata and related versions[edit] In the Brhaddevata of the Rig Vedic legend, composed around 400 BCE, Sarama is less faithful to Indra than in the original. When the Panis steal the cows of Indra, Indra sends Sarama to them as an envoy. The Panis try to lure Sarama to their side and offer her to share their steal. Sarama refuses but asks for the milk of the cows. The Panis grant her the wish, and, after drinking the excellent demonic milk, Sarama returns to Indra, who questions her about the cows. Sarama, under influence of the milk, pretends ignorance. Agitated, Indra kicks her and she vomits the milk. Frightened, she leads Indra to the cave, who then slaughters the Panis and recovers the cows.[19] A similar account also appears in the Varaha Purana. The demons seize control of Heaven from Indra, who is advised to organize a cow sacrifice to regain control. The cows of the world are gathered for the ceremony and Sarama is put in charge of them. The demons, however, seize the cows and bribe Sarama with their milk, leaving her alone in the woods. Trembling with fear, Sarama goes to Indra and tells him that she did not know what happened to the cows. The Maruts, who are deputed by Indra to protect Sarama, witness Sarama's treachery and report it to Indra. Indra kicks Sarama in the stomach and she throws up the milk. Sarama then leads Indra to the demons, who are killed by him. Indra then completes his sacrifice and becomes the king of heaven again.[6][20] Parentage and children The Taittiriya Aranyaka states Sarama is a vedi – a holy altar, daughter of Dyaus ("Heaven") and Prithvi ("Earth"), and the sister of Brihaspati and Rudra.[21] In a late hymn in the tenth Mandala of the Rig Veda, two Sarameya (literally, "sons of Sarama"), Shyama and Sabala, are described without an explicit reference to Sarama as their mother. They are four-eyed and brindled; messengers of Yama, the Lord of the Law in the Vedas and later the god of death. They are guardians to the path of heaven, protecting man on their path.[6][8] A hymn in the Paraskara Grihya Sutra says that Shyama and Sabala are sons of Sarama, their father Sisara. In a spell called Ekagni-kanda, intended to drive away the Dog-spirits (sav-graha) like Shyama, Sabala, Alaba, Rji etc. which cause cough in children, Sarama is mentioned as their mother. Sarama's spying on the cows is mentioned, with Indra giving her the right to pester children in return.[22] Often described as the mother of all dogs, she is also sometimes regarded as the mother of all beasts of prey, including lions and tigers, as in Bhagavata Purana.[2] She is also a daughter of Daksha in this Purana and not a dog.[23] Epics
King Janamejaya's brothers beat up a dog – son of Sarama, who curses the king in return The epic Ramayana does not mention Sarama herself. However, it does mention an incident in which Rama punishes a Brahmin for beating a Sarameya – descendant of Sarama – for no reason. The epic Mahabharata has a similar story.[20] In the first book of the epic Adi Parva, king Janamejaya's brothers beat up a dog, who comes near Janamejaya's yajna site. The crying dog complains to its mother Sarama that it was beaten by Janamejaya's brothers for no reason. Sarama reaches Janamejaya's sacrifice site and curses him that since he has harmed her son without reason, unseen danger will befall him. The curse frightens the king and he finds a priest, named Somashravas, to free him from the curse.[24] In the second book, Sabha Parva, Sarama is listed among the many goddesses that worship the god Brahma in his court or are members of his court. In the third book, Vana Parva, Sarama is listed among the Matrika ("Mothers") or manushya-grahas (evil spirits), who are allowed by their "son", the war-god Skanda to devour children under the age of sixteen. It says Sarama, the mother of all dogs, Lord of the world, snatches human fetuses from wombs.[6][20][25] Interpretations and associations[edit] Scholars, including Max Müller, Sri Aurobindo and Wendy Doniger emphasize that most references in the early Veda do not refer to Sarama as canine. She may be a fair-footed goddess to whom the Panis are attracted and whom they ask to be their sister. It is only in later interpretations of the Vedic imagery that Sarama becomes a divine hound, who sniffs out the Panis and leads her master to them. According to Sri Aurobindo, the phrase in which Sarama demands food for her progeny is misinterpreted with equating Sarama's children to a dog-race born of Sarama. It is the reference to the Sarameya dogs – sons of Sarama – in a late hymn that cements the notion of Sarama being a dog.[8][19][26] The role of Sarama in the Rig Vedic legend leads Sri Aurobindo to say, "Sarama is some power of Light and probably of Dawn". She "must be a forerunner of the dawn of Truth in the human mind". Sarama is "the traveller and the seeker who does not herself possess [the Truth] but rather finds what is lost".[8] Max Müller relates Sarama to the Ushas, the Dawn. The tale of kidnapping of the cows and their recovery, he explains, is the disappearance of the bright cows or rays of the Sun. Sarama, the Dawn, finds them and is followed by Indra, the god of light.[27] When explaining the two references in which Sarama follows the "path of Truth", Sayana calls Sarama the heavenly dog or Speech (Vāc) herself.[10] The Vac-identity of Sarama is also emphasized in the Yajus-samhitas and by Mahidhara, commentator of the Vajasaneyi Samhita.[3] The Brhaddevata, which speaks of Sarama's unfaithfulness, also mentions Sarama as one of the names of Vac in the middle sphere (world), where Vac is said to have three forms in three spheres. Sarama is also mentioned as a deity within Indra's sphere in the same text.[28]
1. 2. Müller p. 482 4. ^ Jump up to:a b c Singh pp. 158–61 5. ^ Müller p. 487 6. ^ Jump up to:a b c Pike, Albert (1930). Indo-Aryan Deities and Worship – As Contained in the Rig Veda. pp. 350–8. ISBN 9781443722278. 7. ^ Jump up to:a b c d Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. p. 694. ISBN 0-8426-0822-2. 8. ^ Debroy, Bibek (2008). Sarama and her Children: The Dog in the Indian Myth. Penguin Books India. p. 77. ISBN 0143064703. 9. ^ Jump up to:a b c d e Aurobindo (2003). "XX: The Hound of Heaven". The secret of the Veda. Pondicherry: Sri Aurobindo Ashram Publication Dept. pp. 211–22. ISBN 81-7058-714-X. 10. ^ Müller pp. 482–3 11. ^ Jump up to:a b c Singh pp. 144–153 12. ^ Singh p. 165-6 13. ^ Müller p. 485 14. Singh pp. 143–4 15. ^ Müller pp. 485–6 16. ^ Singh pp. 167–73 17. ^ Singh p. 173-75 18. ^ Singh pp. 153–5 19. ^ Singh pp. 155–6 20. ^ Jump up to:a b Doniger, Wendy (1975). Hindu myths: a sourcebook. Penguin Classics. pp. 72–3. 21. ^ Jump up to:a b c Singh pp. 187–92 22. ^ Singh pp. 156–7 23. ^ Singh pp. 157–8 24. ^ Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 6.6.24–26 Archived 2010-07-12 at the Wayback Machine 25. ^ van Buitenen, J A B (1973). The Mahabharata: The Book of the Beginning. University of Chicago Press. p. 44. ISBN 0-226-84663-6. 26. ^ van Buitenen, J A B (1975). The Mahabharata, Volume 2: Book 2: The Book of Assembly; Book 3: The Book of the Forest. University of Chicago Press. pp. 52, 658. ISBN 0-226-84664-4. 27. ^ Singh p. 143 28. ^ Müller pp. 487–491 29. ^ Singh p. 161-2[unquote]पणि warrior traders are referred to12 times in Maṇḍala VI Once each in II and VII Twice in V and IX Thrice in IV and VII Six times in VIII Nine times in I Four times in X (besides references in the Sarama hymn, X.10 ff.)
RV I.33.3; 83.2;; 151.9; 180.7; RV I.83.4; 184.2; RV I.124.10; RV I.93.4; RV I.32.11 RV II.24.6 RV III 58.2 RV IV.28.7; 51.3; RV IV.58.4 RV V.34.5-7; 61.8; RV V.61.1 RV VI 13.3; 53.3; 20.4; 33.2; RV VI.51.14; RV VI.44.22 RV VII.9.2; RV VII.6.3 RV VIII.64.2; 97; 64.11; 45.14; RV VIII 6610 RV X.60.6; RV X.67.6; 92.3; RV X.108
AV V.11.7; IV.23.5; XIX.46.2 AV XX.128.4 VS XXXV.1SBr.XIII.8.2.3
RV VI.44.22 Griffith translation: This God, with might, when first he had his being, with Indra for ally, held fast the Pani.
This Indu stole away the warlike weapons, and foiled the arts of his malignant father.RV VI.44.22 Wilson translation: This divine Soma, with Indra for its ally, crushed, as soon as generated, Pan.i by force; this Soma baffled the devices and the weapons of the malignant secreter of (the stolen) wealth, (the cattle).
RV VII.9.2 Wilson translation: He, the doer of great deeds, who forced open the doors of the Pan.is, recovered for us the sacred food-bestowing (herd of kine), he who is the invoker of the gods, the giver of delight to the lowly-minded, is seen of all people dissipating the gloom of the nights.
RV VII.9.2 Griffith translation: Most wise is he who, forcing doors of Panis, brought the bright Sun to us who feedeth many.
The cheerful Priest, mens' Friend and homecompanion-, through still nights' darkness he is made
apparent.
RV VII.6.3 Wilson translation: May Agni utterly confound those Dasyus who perform no (sacred) rites, who are babblers defective in speech, niggards, unbelievers; not honouring (Agni), offering no sacrifice; Agni preceding, has degrated those who institute no sacred ceremonies.
RV VII.6.3 Griffith translation: The foolish, faithless, rudelyspeaking- niggards, without belief or sacrifice or worship,
Far far sway hath Agni chased those Dasytis, and, in the cast, hath turned the godless westward.RV VIII.64.2 Wilson translation: Crush with your foot the pan.is who offer no oblations; you are mighty; there is none else like unto you.
Crushing with one's foot is narrated on an Indus Script seal.
See:
https://tinyurl.com/y3sh72jd
One side of a molded tablet m 492 Mohenjo-daro (DK 8120, NMI 151. National Museum, Delhi. A person places his foot on the horns of a buffalo while spearing it in front of a cobra hood. FS 99 Person throwing a spear at a sho rt·ho rned bull and placing o ne foot on the head of the animal; a hooded serpe nt at L.Hieroglyph: kolsa = to kick the foot forward, the foot to come into contact with anything when walking or running; kolsa pasirkedan = I kicked it over (Santali.lex.)mēṛsa = v.a. toss, kick with the foot, hit with the tail (Santali)
kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pancaloha’ (Ta.) •kolhe (iron smelter; kolhuyo, jackal) kol, kollan-, kollar = blacksmith (Ta.lex.)•kol‘to kill’ (Ta.)
(s)phaṭa-, sphaṭā- a serpent's expanded hood, Pkt. phaḍā id. rebus: phaḍā, paṭṭaḍa 'metals manufactory'. paTa 'hood of serpent' Rebus: padanu 'sharpness of weapon' (Telugu)
Hieroglyph: rã̄go ʻ buffalo bull ʼ
Rebus: Pk. raṅga 'tin' P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ Ku. rāṅ ʻ tin, solder ʼOr. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼraṅgaada -- m. ʻ borax ʼ lex.Kho. (Lor.) ruṅ ʻ saline ground with white efflorescence, salt in earth ʼ *raṅgapattra ʻ tinfoil ʼ. [raṅga -- 3, páttra -- ]B. rāṅ(g)tā ʻ tinsel, copper -- foil ʼ.
Hieroglyph: kunta1 ʻ spear ʼ. 2. *kōnta -- . [Perh. ← Gk. konto/ s ʻ spear ʼ EWA i 229]1. Pk. kuṁta -- m. ʻ spear ʼ; S. kundu m. ʻ spike of a top ʼ, °dī f. ʻ spike at the bottom of a stick ʼ, °diṛī, °dirī f. ʻ spike of a spear or stick ʼ; Si. kutu ʻ lance ʼ.2. Pa. konta -- m. ʻ standard ʼ; Pk. koṁta -- m. ʻ spear ʼ; H. kõt m. (f.?) ʻ spear, dart ʼ; -- Si. kota ʻ spear, spire, standard ʼ perh. ← Pa.(CDIAL 3289)
Rebus: kuṇṭha munda (loha) 'hard iron (native metal)'.
Sarama referred to in:
1.62.3, 1.72.8
3.31.6
4.16.8
5.45.7, 5.45.8
RV 1.72.8 Griffith translation: 8 Knowing the Law, the seven strong floods from heaven, full of good thought, discerned the doors of riches.
Griffith trnslation RV 1.62.3 When Indra and the Angirases desired it, Sarama found provision for her offspring.
Brhaspati cleft the mountain, found the cattle: the heroes shouted with the kine in triumph.RV 4.16.8 Wilson translation: Invoked of many, when you had divided the cloud for (the escape of) the waters, Sarama_ appeared before you; and you, the bringer of abundant food, have shown us favour, dividing the clouds and glorified by the An:girasas.
RV 4.16.8 Griffith translation: When, Muchinvoked-! the waters' rock thou cleftest, Sarama showed herself and went before thee.
Hymned by Angirases, bursting the cowstalls-, much strength thou foundest for us as our leader.8 When all the An:girasas, on the opening of this adorable dawn, came in contact with the (discovered) cattle, then milk and the rest were offered in the august assembly, for Sarama_ had found cows by the path of truth.
Sarama went aright and found the cattle. Angiras gave effect to all their labours.
8 When at the dawning of this mighty Goddess, Angirases all sang forth with the cattle,
Their spring is in the loftiest place of meeting, Sarama found the kine by Orders' pathway.
पणन न० पण--भावे ल्युट् । १ विक्रये शब्दरत्ना० । २ क्रयादौ पणाया स्त्री पण--आय--भावे अ । १ क्रयविक्रयव्यवहृतौ २ स्तुतौ ३ द्यूते च जटाध० ।
पणायित त्रि० पण--खार्थे आय--क्त । १ स्तुते आयाभाव- पक्षे पणितमप्यत्र अमरः २ क्रीते ३ विक्रीते ४ व्यवहृते च
पणि स्त्री पण--आधारे इन् । १ विषणौ पण्यवीथिकायाम्उज्ज्वलदत्तः । धातुनिर्देशे इक् । २ पणधातौ पु०
पणिन् त्रि० व्यवहारो द्यूतं स्तुतिर्वा पणः अस्त्यर्थे इनि ।१ क्रयादिव्यवहारयुक्ते २ स्तुतियुक्ते च ३ ऋषिभेदे पु० ।तस्यापत्यम् अण् “गाथिविदथीत्यादि” पा० न टिकोपः ।पाणिन तस्यापत्ये यूनि ततः इञ् पाणिनिः ।
पण्य त्रि० पण--कर्मणि यत् । १ व्यवहर्त्तव्ये २ विक्रेये बअमरः० “स्तुत्यर्हेतु न यत् । किन्तु ण्यदेव पाण्यम्”सि० कौ० । कम्बलेन समासेऽस्य आद्युदात्तता ।
पण्यविक्नयशाला स्त्री ६ त० । (हाटचाला) हट्टशालायां हला० ।पण्यवीथि स्त्री ६ त० । १ विक्रेयद्रव्यविक्रयशालायां (हाट-चाला) २ हट्टे च । स्वार्थे क । षण्यवीथिका तत्रार्थेअमरः ।
पण्यशाला स्त्री ६ त० । (हाटचाला) हट्टशालायाम् हेमच० ।
सरमा स्त्री सह रमते रम--अच् । १ कुक्कुरयोषिति २ टबशून्यां ३ राक्षसीभेदे विभीषणपत्न्याञ्च मेदि० । ४ कश्य- पार्षकन्याभेदे “गोलाङ्गूलश्चकोरश्च श्येन्यापत्यं तथैव च । अपत्यं सरमायाश्व गणो वै भ्रमरादयः” वह्निपु० ।
- https://sa.wikisource.org/wiki/वाचस्पत्यम्/
पणग्रन्थिः, पुं, (पणस्य विक्रयादेर्ग्रन्थिर्यत्र ।) हट्टः ।इति शब्दरत्नावली ॥
पणनं, क्ली, (पण व्यवहारे + भावे ल्युट् ।) विक्रयः ।इति शब्दरत्नावली ॥पणाया, स्त्री, (पणाय्यते व्यवह्नियते इति । पणव्यवहारे स्तुतौ च + स्वार्थे आय + ततो भावेअप् । ततष्टाप् ।) क्रयविक्रयव्यवहारः । इतिजटाधरः ॥ (स्तुतिः । द्यूतम् । इति धात्वर्थ-लब्धोऽर्थः ॥)
पणायितः, त्रि, (पणाय्यते स्म इति । पण व्यव-हारे स्तुतौ च । “आयादय आर्धधातुके वा ।”३ । १ । ३१ । इति स्वार्थे आयस्ततः क्तः ।)स्तुतः । इत्यमरः । ३ । २ । १०९ ॥ (व्यव-हृतम् । क्रीतम् । विक्रीतम् । इति धात्वर्थ-लब्धोऽर्थः ॥)पणितव्यं, त्रि, (पण्यते इति । पण ङ व्यवहारे स्तुतौच । “तव्यत्तव्यानीयरः ।” ३ । १ । ९६ । इतितव्य ।) विक्रेयद्रव्यम् । इत्यमरः । २ । ९ । ८२ ॥स्तोतव्यम् । व्यवहार्य्यम् । इति पणधात्वर्थ-दर्शनात् ॥
[quote]
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).
RV 3.31.6 Griffith translation: When Sarama had found the mountains' fissure, that vast and ancient place she plundered thoroughly.
In the floods' van she led them forth, lightfooted-: she who well knew came first unto their lowing.
RV 3.31.6 Wilson translation: When Sarama_ discovered the broken (entrance) of the mountain, then Indra made great and ample (provision) for her young, as previously (promised); then the sure-footed (animal), forest recognizing their lowing, proceeded, and came to the presence of the imperishable kine. [yajus. 33.59; sarama_ = va_k, speech, that in which the gods saharamante, delight together].
RV 10.14.10 Griffith translation: Run and outspeed the two dogs, Saramas' offspring, brindled, foureyed-, upon thy happy pathway.
Draw nigh then to the graciousminded- Fathers where they rejoice in company with Yama.In Hindu mythology, Sarama (Sanskrit: सरमा, Saramā; Tamil: Carapai; Thai: Trichada; Malay: Marcu Dewi) is a mythological being referred to as the female wolf 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 god-king Indra to recover divine cows stolen by the Panis, a class of demons. 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 wolf, but later Vedic mythologies and interpretations usually do. She is described as the mother of all wolves, 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.
Etymology and epithets[edit]
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.[1] Professor Monier-Williams translates Sarama as "the fleet one".[2] 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".[3] More broadly, Sarama has also come to mean any female dog.[2]
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.[4] Sarama's other name Deva-shuni means "divine bitch" or "bitch of the gods".[5][6]
Finding the stolen cows[edit]
Rig veda and related versions[edit]
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 ("demons") 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".[5] 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.[5][8][9][10] Sarama Deva-shuni is regarded as the author of her speech in this hymn.[2][10] The 3rd century BCE text Sarvanukaramani of Katyayana also mentions the Panis' offer to Sarama and her refusal.[11]
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.[8]
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.[12] 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.[13] 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.[14][15] 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)."[16]
The Samhita texts like the Vajasaneyi Samhita, the Kathaka, the Maitrayani Samhita and the Atharvaveda Samhita repeat Rig-Vedic verses with references to Sarama. The Atharvaveda Samhita has another reference to Sarama, which talks about her dew-claws, suggesting her place as deity for all dogs.[17]
The Brahmana texts like Taittiriya Brahmana and Apastamba Shrauta Sutra narrate that Sarama, the "goddess in guise of a dog", was deputed by Indra to roam in the mortal world, where she saw starving people. So Sarama created water to sustain food and led the water to flow in fields. She also found the divine cows, who provided milk to mankind.[18] Yaska's Nirukta also records the story of the dialogue between Sarama and the Panis, and the story of the recovery of the cows, with his commentator, Durgacharya, filling in details in Sarama's tale later.[3]
Brhaddevata and related versions[edit]
In the Brhaddevata of the Rig Vedic legend, composed around 400 BCE, Sarama is less faithful to Indra than in the original. When the Panis steal the cows of Indra, Indra sends Sarama to them as an envoy. The Panis try to lure Sarama to their side and offer her to share their steal. Sarama refuses but asks for the milk of the cows. The Panis grant her the wish, and, after drinking the excellent demonic milk, Sarama returns to Indra, who questions her about the cows. Sarama, under influence of the milk, pretends ignorance. Agitated, Indra kicks her and she vomits the milk. Frightened, she leads Indra to the cave, who then slaughters the Panis and recovers the cows.[19] A similar account also appears in the Varaha Purana. The demons seize control of Heaven from Indra, who is advised to organize a cow sacrifice to regain control. The cows of the world are gathered for the ceremony and Sarama is put in charge of them. The demons, however, seize the cows and bribe Sarama with their milk, leaving her alone in the woods. Trembling with fear, Sarama goes to Indra and tells him that she did not know what happened to the cows. The Maruts, who are deputed by Indra to protect Sarama, witness Sarama's treachery and report it to Indra. Indra kicks Sarama in the stomach and she throws up the milk. Sarama then leads Indra to the demons, who are killed by him. Indra then completes his sacrifice and becomes the king of heaven again.[6][20]
Parentage and children
The Taittiriya Aranyaka states Sarama is a vedi – a holy altar, daughter of Dyaus ("Heaven") and Prithvi ("Earth"), and the sister of Brihaspati and Rudra.[21]
In a late hymn in the tenth Mandala of the Rig Veda, two Sarameya (literally, "sons of Sarama"), Shyama and Sabala, are described without an explicit reference to Sarama as their mother. They are four-eyed and brindled; messengers of Yama, the Lord of the Law in the Vedas and later the god of death. They are guardians to the path of heaven, protecting man on their path.[6][8] A hymn in the Paraskara Grihya Sutra says that Shyama and Sabala are sons of Sarama, their father Sisara. In a spell called Ekagni-kanda, intended to drive away the Dog-spirits (sav-graha) like Shyama, Sabala, Alaba, Rji etc. which cause cough in children, Sarama is mentioned as their mother. Sarama's spying on the cows is mentioned, with Indra giving her the right to pester children in return.[22]
Often described as the mother of all dogs, she is also sometimes regarded as the mother of all beasts of prey, including lions and tigers, as in Bhagavata Purana.[2] She is also a daughter of Daksha in this Purana and not a dog.[23]
Epics

King Janamejaya's brothers beat up a dog – son of Sarama, who curses the king in return
The epic Ramayana does not mention Sarama herself. However, it does mention an incident in which Rama punishes a Brahmin for beating a Sarameya – descendant of Sarama – for no reason. The epic Mahabharata has a similar story.[20] In the first book of the epic Adi Parva, king Janamejaya's brothers beat up a dog, who comes near Janamejaya's yajna site. The crying dog complains to its mother Sarama that it was beaten by Janamejaya's brothers for no reason. Sarama reaches Janamejaya's sacrifice site and curses him that since he has harmed her son without reason, unseen danger will befall him. The curse frightens the king and he finds a priest, named Somashravas, to free him from the curse.[24] In the second book, Sabha Parva, Sarama is listed among the many goddesses that worship the god Brahma in his court or are members of his court. In the third book, Vana Parva, Sarama is listed among the Matrika ("Mothers") or manushya-grahas (evil spirits), who are allowed by their "son", the war-god Skanda to devour children under the age of sixteen. It says Sarama, the mother of all dogs, Lord of the world, snatches human fetuses from wombs.[6][20][25]
Interpretations and associations[edit]
Scholars, including Max Müller, Sri Aurobindo and Wendy Doniger emphasize that most references in the early Veda do not refer to Sarama as canine. She may be a fair-footed goddess to whom the Panis are attracted and whom they ask to be their sister. It is only in later interpretations of the Vedic imagery that Sarama becomes a divine hound, who sniffs out the Panis and leads her master to them. According to Sri Aurobindo, the phrase in which Sarama demands food for her progeny is misinterpreted with equating Sarama's children to a dog-race born of Sarama. It is the reference to the Sarameya dogs – sons of Sarama – in a late hymn that cements the notion of Sarama being a dog.[8][19][26]
The role of Sarama in the Rig Vedic legend leads Sri Aurobindo to say, "Sarama is some power of Light and probably of Dawn". She "must be a forerunner of the dawn of Truth in the human mind". Sarama is "the traveller and the seeker who does not herself possess [the Truth] but rather finds what is lost".[8] Max Müller relates Sarama to the Ushas, the Dawn. The tale of kidnapping of the cows and their recovery, he explains, is the disappearance of the bright cows or rays of the Sun. Sarama, the Dawn, finds them and is followed by Indra, the god of light.[27]
When explaining the two references in which Sarama follows the "path of Truth", Sayana calls Sarama the heavenly dog or Speech (Vāc) herself.[10] The Vac-identity of Sarama is also emphasized in the Yajus-samhitas and by Mahidhara, commentator of the Vajasaneyi Samhita.[3] The Brhaddevata, which speaks of Sarama's unfaithfulness, also mentions Sarama as one of the names of Vac in the middle sphere (world), where Vac is said to have three forms in three spheres. Sarama is also mentioned as a deity within Indra's sphere in the same text.[28]
1.
2. Müller p. 482
4. ^ Jump up to:a b c Singh pp. 158–61
5. ^ Müller p. 487
6. ^ Jump up to:a b c Pike, Albert (1930). Indo-Aryan Deities and Worship – As Contained in the Rig Veda. pp. 350–8. ISBN 9781443722278.
7. ^ Jump up to:a b c d Mani, Vettam (1975). Puranic Encyclopaedia: A Comprehensive Dictionary With Special Reference to the Epic and Puranic Literature. Delhi: Motilal Banarsidass. p. 694. ISBN 0-8426-0822-2.
8. ^ Debroy, Bibek (2008). Sarama and her Children: The Dog in the Indian Myth. Penguin Books India. p. 77. ISBN 0143064703.
9. ^ Jump up to:a b c d e Aurobindo (2003). "XX: The Hound of Heaven". The secret of the Veda. Pondicherry: Sri Aurobindo Ashram Publication Dept. pp. 211–22. ISBN 81-7058-714-X.
10. ^ Müller pp. 482–3
11. ^ Jump up to:a b c Singh pp. 144–153
12. ^ Singh p. 165-6
13. ^ Müller p. 485
14. Singh pp. 143–4
15. ^ Müller pp. 485–6
16. ^ Singh pp. 167–73
17. ^ Singh p. 173-75
18. ^ Singh pp. 153–5
19. ^ Singh pp. 155–6
20. ^ Jump up to:a b Doniger, Wendy (1975). Hindu myths: a sourcebook. Penguin Classics. pp. 72–3.
21. ^ Jump up to:a b c Singh pp. 187–92
22. ^ Singh pp. 156–7
23. ^ Singh pp. 157–8
24. ^ Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 6.6.24–26 Archived 2010-07-12 at the Wayback Machine
25. ^ van Buitenen, J A B (1973). The Mahabharata: The Book of the Beginning. University of Chicago Press. p. 44. ISBN 0-226-84663-6.
26. ^ van Buitenen, J A B (1975). The Mahabharata, Volume 2: Book 2: The Book of Assembly; Book 3: The Book of the Forest. University of Chicago Press. pp. 52, 658. ISBN 0-226-84664-4.
27. ^ Singh p. 143
28. ^ Müller pp. 487–491
29. ^ Singh p. 161-2
[unquote]
पणि warrior traders are referred to
12 times in Maṇḍala VI
Once each in II and VII
Twice in V and IX
Thrice in IV and VII
Six times in VIII
Nine times in I
Four times in X (besides references in the Sarama hymn, X.10 ff.)
RV I.33.3; 83.2;; 151.9; 180.7; RV I.83.4; 184.2; RV I.124.10; RV I.93.4; RV I.32.11
RV II.24.6
RV III 58.2
RV IV.28.7; 51.3; RV IV.58.4
RV V.34.5-7; 61.8; RV V.61.1
RV VI 13.3; 53.3; 20.4; 33.2; RV VI.51.14; RV VI.44.22
RV VII.9.2; RV VII.6.3
RV VIII.64.2; 97; 64.11; 45.14; RV VIII 6610
RV X.60.6; RV X.67.6; 92.3; RV X.108
AV V.11.7; IV.23.5; XIX.46.2
AV XX.128.4
VS XXXV.1
SBr.XIII.8.2.3
RV VII.9.2 Wilson translation: He, the doer of great deeds, who forced open the doors of the Pan.is, recovered for us the sacred food-bestowing (herd of kine), he who is the invoker of the gods, the giver of delight to the lowly-minded, is seen of all people dissipating the gloom of the nights.
RV VII.9.2 Griffith translation: Most wise is he who, forcing doors of Panis, brought the bright Sun to us who feedeth many.
The cheerful Priest, mens' Friend and homecompanion-, through still nights' darkness he is made
apparent.
RV VII.6.3 Wilson translation: May Agni utterly confound those Dasyus who perform no (sacred) rites, who are babblers defective in speech, niggards, unbelievers; not honouring (Agni), offering no sacrifice; Agni preceding, has degrated those who institute no sacred ceremonies.
RV VII.6.3 Griffith translation: The foolish, faithless, rudelyspeaking- niggards, without belief or sacrifice or worship,
Far far sway hath Agni chased those Dasytis, and, in the cast, hath turned the godless westward.
RV VI.44.22 Griffith translation: This God, with might, when first he had his being, with Indra for ally, held fast the Pani.
This Indu stole away the warlike weapons, and foiled the arts of his malignant father.
This Indu stole away the warlike weapons, and foiled the arts of his malignant father.
RV VI.44.22 Wilson translation: This divine Soma, with Indra for its ally, crushed, as soon as generated, Pan.i by force; this Soma baffled the devices and the weapons of the malignant secreter of (the stolen) wealth, (the cattle).
RV VII.9.2 Wilson translation: He, the doer of great deeds, who forced open the doors of the Pan.is, recovered for us the sacred food-bestowing (herd of kine), he who is the invoker of the gods, the giver of delight to the lowly-minded, is seen of all people dissipating the gloom of the nights.
RV VII.9.2 Griffith translation: Most wise is he who, forcing doors of Panis, brought the bright Sun to us who feedeth many.
The cheerful Priest, mens' Friend and homecompanion-, through still nights' darkness he is made
apparent.
RV VII.6.3 Wilson translation:
RV VII.6.3 Griffith translation: The foolish, faithless, rudelyspeaking- niggards, without belief or sacrifice or worship,
Far far sway hath Agni chased those Dasytis, and, in the cast, hath turned the godless westward.
RV VIII.64.2 Wilson translation: Crush with your foot the pan.is who offer no oblations; you are mighty; there is none else like unto you.
Crushing with one's foot is narrated on an Indus Script seal.
See:
Crushing with one's foot is narrated on an Indus Script seal.
See:
https://tinyurl.com/y3sh72jd
One side of a molded tablet m 492 Mohenjo-daro (DK 8120, NMI 151. National Museum, Delhi. A person places his foot on the horns of a buffalo while spearing it in front of a cobra hood. FS 99 Person throwing a spear at a sho rt·ho rned bull and placing o ne foot on the head of the animal; a hooded serpe nt at L.

Hieroglyph: kolsa = to kick the foot forward, the foot to come into contact with anything when walking or running; kolsa pasirkedan = I kicked it over (Santali.lex.)mēṛsa = v.a. toss, kick with the foot, hit with the tail (Santali)
kol ‘furnace, forge’ (Kuwi) kol ‘alloy of five metals, pancaloha’ (Ta.) •kolhe (iron smelter; kolhuyo, jackal) kol, kollan-, kollar = blacksmith (Ta.lex.)•kol‘to kill’ (Ta.)
(s)phaṭa-, sphaṭā- a serpent's expanded hood, Pkt. phaḍā id. rebus: phaḍā, paṭṭaḍa 'metals manufactory'. paTa 'hood of serpent' Rebus: padanu 'sharpness of weapon' (Telugu)
Hieroglyph: rã̄go ʻ buffalo bull ʼ
Rebus: Pk. raṅga 'tin' P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ Ku. rāṅ ʻ tin, solder ʼOr. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼraṅgaada -- m. ʻ borax ʼ lex.Kho. (Lor.) ruṅ ʻ saline ground with white efflorescence, salt in earth ʼ *raṅgapattra ʻ tinfoil ʼ. [raṅga -- 3, páttra -- ]B. rāṅ(g)tā ʻ tinsel, copper -- foil ʼ.
Rebus: Pk. raṅga 'tin' P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ Ku. rāṅ ʻ tin, solder ʼOr. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼraṅgaada -- m. ʻ borax ʼ lex.Kho. (Lor.) ruṅ ʻ saline ground with white efflorescence, salt in earth ʼ *raṅgapattra ʻ tinfoil ʼ. [raṅga -- 3, páttra -- ]B. rāṅ(g)tā ʻ tinsel, copper -- foil ʼ.
Hieroglyph: kunta1 ʻ spear ʼ. 2. *kōnta -- . [Perh. ← Gk. konto/ s ʻ spear ʼ EWA i 229]1. Pk. kuṁta -- m. ʻ spear ʼ; S. kundu m. ʻ spike of a top ʼ, °dī f. ʻ spike at the bottom of a stick ʼ, °diṛī, °dirī f. ʻ spike of a spear or stick ʼ; Si. kutu ʻ lance ʼ.2. Pa. konta -- m. ʻ standard ʼ; Pk. koṁta -- m. ʻ spear ʼ; H. kõt m. (f.?) ʻ spear, dart ʼ; -- Si. kota ʻ spear, spire, standard ʼ perh. ← Pa.(CDIAL 3289)
Rebus: kuṇṭha munda (loha) 'hard iron (native metal)'.
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.[1]
इमा गावः सरमे या ऐच्छः परि दिवो अन्तान्सुभगे पतन्ती । कस्त एना अव सृजादयुध्व्युतास्माकमायुधा सन्ति तिग्मा ॥५॥ (Rig. Veda 10.108. 5)
असेन्या वः पणयो वचांस्यनिषव्यास्तन्वः सन्तु पापीः । अधृष्टो व एतवा अस्तु पन्था बृहस्पतिर्व उभया न मृळात् ॥६॥ (Rig. Veda 10.108. 6)
imā gāvaḥ sarame yā aicchaḥ pari divo antānsubhage patantī । kasta enā ava sr̥jādayudhvyutāsmākamāyudhā santi tigmā॥5॥
asenyā vaḥ paṇayo vacāṁsyaniṣavyāstanvaḥ santu pāpīḥ । adhr̥ṣṭo va etavā astu panthā br̥haspatirva ubhayā na mr̥ḻāt ॥6॥
The Panis 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.
अयं निधिः सरमे अद्रिबुध्नो गोभिरश्वेभिर्वसुभिर्न्यृष्टः । रक्षन्ति तं पणयो ये सुगोपा रेकु पदमलकमा जगन्थ ॥७॥ (Rig. Veda 10.108. 7)
एह गमन्नृषयः सोमशिता अयास्यो अङ्गिरसो नवग्वाः । त एतमूर्वं वि भजन्त गोनामथैतद्वचः पणयो वमन्नित् ॥८॥ (Rig. Veda 10.108. 8)
एवा च त्वं सरम आजगन्थ प्रबाधिता सहसा दैव्येन । स्वसारं त्वा कृणवै मा पुनर्गा अप ते गवां सुभगे भजाम ॥९॥ (Rig. Veda 10.108. 9)
नाहं वेद भ्रातृत्वं नो स्वसृत्वमिन्द्रो विदुरङ्गिरसश्च घोराः । गोकामा मे अच्छदयन्यदायमपात इत पणयो वरीयः ॥१०॥ (Rig. Veda 10.108.10)
दूरमित पणयो वरीय उद्गावो यन्तु मिनतीरृतेन । बृहस्पतिर्या अविन्दन्निगूळ्हाः सोमो ग्रावाण ऋषयश्च विप्राः ॥११॥ (Rig. Veda 10.108.11)
ayaṁ nidhiḥ sarame adribudhno gobhiraśvebhirvasubhirnyr̥ṣṭaḥ । rakṣanti taṁ paṇayo ye sugopā reku padamalakamā jagantha ॥7॥
eha gamannr̥ṣayaḥ somaśitā ayāsyo aṅgiraso navagvāḥ । ta etamūrvaṁ vi bhajanta gonāmathaitadvacaḥ paṇayo vamannit ॥8॥
evā ca tvaṁ sarama ājagantha prabādhitā sahasā daivyena । svasāraṁ tvā kr̥ṇavai mā punargā apa te gavāṁ subhage bhajāma ॥9॥
nāhaṁ veda bhrātr̥tvaṁ no svasr̥tvamindro viduraṅgirasaśca ghorāḥ । gokāmā me acchadayanyadāyamapāta ita paṇayo varīyaḥ॥10॥
dūramita paṇayo varīya udgāvo yantu minatīrr̥tena । br̥haspatiryā avindannigūḻhāḥ somo grāvāṇa r̥ṣayaśca viprāḥ॥11॥
Sarama spoke: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![4]
As forth goes the Rig mantras 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.[4]
Sarama spoke this is not befitting for warriors. Your body is not meant for arrows as it is full of papa (पापम्). As your path is not dharmic, even Brihaspathi will show no favour to either (your words or persons).[4]
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 samadanadandopaya 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 to Indra, stay here and we will give you the cows.[5]
Sarama is not tempted, says, I know not what you are saying, about making me your sister. I know who Indra and Angirasa are. They who are gokaamaa or long for the cows when I departed.
She continues - Go hence Panis, to a far off distant (place), let the cattle come forth in due order, from where they are concealed place. They Brihaspathi, Soma, Angirasa have found them when hidden.[5]
This sukta doesn’t continue further with the story, but in Saunaka’s Brhaddevatha and from Jaiminiya Brahmana the legend is continued. 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.
Legend in Brhaddevata
Different from the Rig veda version, according to Brhadevata text, Sarama after saying that she does not have any relationship with Panis, nor desires for any prosperity or money she is tempted to ask for milk from those divine cows that Panis had hid (Page 235 of Reference 6[6]).
असुराः पणयो नाम रसापारनिवासिनः । (Brhd. Deva. 8.24)
पिवेयं तु पयस्तासां गवां यास्ता निगुहथ । असुरास्तां तथेत्युक्त्वा तदाजहुः पयस्ततः || (Brhd. Deva. 8.30)
सा स्वभावाच्च लौल्याच्च पात्वा तत् पय आसुरम् । ... (Brhd. Deva. 8.31)
asurāḥ paṇayo nāma rasāpāranivāsinaḥ ।
piveyaṁ tu payastāsāṁ gavāṁ yāstā niguhatha । asurāstāṁtathetyuktvā tadājahuḥpayastataḥ ||
sā svabhāvācca laulyācca pātvā tat paya āsuram ।
Meaning : Sarama by her nature not being too strong स्वभावाच्च लौल्याच्च || fickleness and greedy by nature 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. Indra realized that Sarama’s report was false and wondered at the reason for the change in the character of Sarama.[1] Saunaka explained that Sarama changed because of प्रभावादासुरस्य influence of asuras, that is even though the milk of cows was divine, Sarama resorted to lies. Then Indra using his power kicked Sarama to get out the real truth and immediately Sarama vomited all the milk given by demons.
तां जघान तदा क्रुद्ध उद्गिरन्तौ पयस्ततः | जगाम सा भयोद्विग्ना पुनरेव पणान् प्रति || (Brhd. Deva. 8.34)
tāṁ jaghāna tadā kruddha udgirantau payastataḥ | jagāma sā bhayodvignā punareva paṇān prati ||
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.
Legend in Jaiminiya Brahmana
In this text the events are similar to those in Rig veda where the cows of the devatas are stolen by the Panis. But unlike Rig veda, devatas first send Suparna to find the stolen cows. Suparna accepts bribe from the Panis and returns back to Indra. Enraged they strangle Suparna, who vomits the curds which he receives as bribe from Panis. Then they send Sarama, who returns to Indra with the information of the cows.[7]
अथ ह वै पणयो नामासुरा देवानां गोरक्षा आसुः। ताभिर् अहापातस्थुः। ता ह रसायां निरुध्य वलेनापिदधुः। ते देवा अलिक्लवम् ऊचुस् सुपर्णेमा नो गा अन्विच्छेति।... (Jaim. Brah. 2.440)[8]
ते सरमाम् अब्रुवन् सरम इमा नस् त्वं गा अन्विच्छेति।... (Jaim. Brah. 2.441)[8]
atha ha vai paṇayo nāmāsurā devānāṁ gorakṣā āsuḥ। tābhir ahāpātasthuḥ। tā ha rasāyāṁ nirudhya valenāpidadhuḥ। te devā aliklavam ūcus suparṇemā no gā anviccheti।...
te saramām abruvan sarama imā nas tvaṁ gā anviccheti।...
संवादः || Discussion
This story of stealing the cows 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.[1]
Questions
· If it was true, then what is the role of Sarama, Indra’s dog?
· Is Sarama a historical character? If so, was it true that dogs could speak in the Vedic period?
· What is the meaning of the discussion between Sarama and the Panis?
· What is the place beyond the Rasa River? Is it a physical place?
· 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.
· 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?
· Is it true that Aryans raised dogs, instead of cows and horses? Was that true that Dravidians did not have dogs with them?
· Why are there name related to dogs in Vedas: suna, saunaka, sunaka, sunasshepa, etc., Why would they have such names connected to dogs?
Explanation[1]
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 jnana, 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
1. ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Narayanacharya, K. S. (2011). Veda Sanskritiya Parichaya, Part I. Hubli:Sahitya Prakashana.
2. ↑mmerce in Ancient India. New Delhi : Abhinav Publications
4. ↑ 4.0 4.1 4.2 Varadpande, M. L. (1981) Ancient Indian And Indo-Greek Theatre New Delhi : Abhinav Publications
5. ↑ 5.0 5.1 Satavalekar, Pt. Sripada Damodara. (1985) Rigved ka subodh bhasya, Volume 4. Paradi : Svadhyaya Mandal
6. Saunaka's Brihadevata (1893) Source : Digital Library of India
7. Sarama and the Panis : A Mythological Theme in the Rigveda
8. ↑ 8.0 8.1 Jaiminiya Brahmana (Adhyaya 2) [unquote]
Sarama and Pani Conversation
RV VIII. 97 Wilson translation: 8.097.01 Indra, lord of heaven, with those good things which you have carried off from the asuras do you prosper, O Maghavan, your praiser and those who have spread for you the clipped grass.
8.097.02 Those horses, those cows, that imperishable wealth which you have seized (from your enemies)-- bestow them on the sacrificer who offers the Soma and is liberal to the priests-- not on the niggard.
8.097.03 Let him, Indra, who sleeps away careless of the gods and offering no sacrifices-- let him lose his precious wealth by his own evil courses, and then do you stow him away in some hidden place. [By his own evil courses: by gambling etc.]
8.097.04 Whether, S'akra, you are in the far-distant region, or whether, slayer of Vr.tra, you are in the lower-- the sacrificeer longs to being you, Indra, from thence by his hymns as by heaven-going steeds. [Whether you...lower: whether you are in the heaven or in the firmament; heaven-going: dyugat: an instrument plural].
8.097.05 Or whether you are in the brightness of heaven, or whether in some region in the midst of the sea, or whether, mightiest slayer of Vr.tra, in some abode in the earth, or whether in the firmament, -- come to us.
8.097.06 Indra, drinker of the Soma, lord of strength, now that our Soma-libations have been effused, do you gladden us with wholesome food and ample wealth. [With wholesome food: sunr.ta_vata = truthful, accompanied by truthful words, accompanied by children; or, gladden us with generous gifts].
8.097.07 Leave us not, Indra, but share our joy; you are our protection, you are our kindred; Indra, leave us not.
8.097.08 Sit with us, Indra, at the oblation to drink the Soma; Maghavan, perform a mighty protection for your worshipper, (seated) with us at the oblation.
8.097.09 Thunderer, neither gods nor mortals equal you by their acts; you surpass all beings by your might, the gods equal you not.
8.097.10 The assembled (priests) have roused Indra, the leader, the conqueror in all battles; they have created him (by their hymns) to shine-- him the mightiest in his acts, the smiter of enemies for spoil, the terrible, the most powerful, the stalwart, the furious.
8.097.11 The Rebhas have together praised Indra that he may drink the Soma; when (they praise) the lord of heaven that he may wax strong (by the oblations), then he, observant of pious rites, is united to his strength and his protecting guards. [United: by the praises of the worshippers he acquires strength, and the Maruts are his guards].
8.097.12 At the first sight (the Rebhas) bow to him who is the circumferene of the wheel, the priests (worship) with their praise (Indra) the ram; radiant and unharming, do you also, full of earnestness, sing in his ear with your hymns. [The ram: a reference to the legend: Indra carrying off Medha_tithi in the form of a ram; RV 1.51.1; 8.2.40].
8.097.13 Again and again I invoke the strong Indra, Maghavan, who alone really possesses might, the irresistible; may he draw near through our songs, most bounteous and worthy of sacrifice; may he, the thunderer, make all things prosperous for our wealth.
8.097.14 Indra, mightiest S'akra, you know how to destroy those cities (of S'ambara) by your strength at you all worlds tremble, thunderer-- heaven and earth (tremble) with fear.
8.097.15 Indra, hero assuming many forms, may that truthfulness of you protect me; bear us, thunderer, over our many sins as over waters; when, radiant Indra, will you give us some wealth, desirable to all, manifold in its kinds?
RV VIII.45.14 Wilson translation: Wise (Indra) overcomer of enemies, when we solicit you the barterer, may the drops of the Soma exhilarate you the exalted one. [Barterer: pan.i (cf. RV 1.33.3: mighty Indra, bestowing upon us abundant wealth, take not advantage of us, like a dealer), ma_ pan.ir bhu_r asma_d adhi = do not demand from us the strict price of your gifts. Here, Indra is represented as selling them for the offered Soma libations].
RV VIII.45.14 Griffith translation: Though thou art highest, Sage and Bold! let the drops cheer thee when we come
To thee as to a trafficker.RV VIII.45.14 बेकनाट m. a usurer RV. viii , 55 , 10 ( Nir. ) बेकनाट पु० बे इत्यपभ्रंशः द्वित्वबोधकः एकं गुणं द्रव्यमृणिकायदत्त्वा द्विगुणं मह्यं देयमिति समथैन नाटयति व्यावहरितिनाटि--अच् वे एकशब्दयोः पृषो० षेकमावः । कुषीदिनिऋ० ८ । ६६ । १० भाष्ये दृश्यम् । https://sa.wikisource.org/wiki/वाचस्पत्यम्/
RV VIII 66.10 Wilson translation: When were his mighty forces ever languid? When was aught undestroyed before the slayer of Vr.tra? Indra by his energy overpowers all the huckstering usurers who see only this world's days. [Huckstering usurers: cf. Nirukta 6.26; usurers and hucksters; ahardr.s'ah = seeing the day, i.e., seeing only the light of this world and dwelling in deep darkness after death; cf. Manu 8.102, re: a censure on usurers and traders].
RV X.60.6 Wilson translation: Yoke the two red horses to your chariot, for the nephews of Agastya, and overcome, ra_ja_, all the niggard withholders of oblations.
RV X.60.6 Griffith translation: Thou for Agastyas' sisters' sons yokest thy pair of ruddy steeds.
Thou troddest niggards under foot, all those, O King, who brought no gifts.
RV X.67.6 Wilson translation: Indra with his voice as with an (armed) hand clove Vala the defender of hte kine; desirous of the mixture (of milk and Soma) he with (the Maruts)k, who were shining with perspiration, destroyed Pan.i and liberated the cows. [Shining with perspiration: dripping ornaments, or having streaming ornaments, ks.arada_bharan.aih].
RV X.67.6 Griffith translation: As with a hand, so with his roaring Indra cleft Vala through, the guardian of the cattle.
Seeking the milkdraught- with sweatshining comrades he stole the Panis' kine and left him weeping.
RV X.92.3 Griffith translation: Yea, we discriminate his and the niggards' ways: his branches evermore are sent forth to consume.
When his terrific flames have reached the Immortals' world, then men remember and extol the
Heavenly Folk.
RV 6.51.14 Wilson translation: These our grinding stones are anxious, Soma, for your friendship; destroy the voracious Pan.i, for verily he is a wolf. [jahi_ ninatrin.am pan.im vr.ko hi sah: pan.i here means a trader, a greedy trafficker, who gives no offerings to the gods, no presents to the priests; hence, he comes to be identified with an asura, or enemy of the gods; vr.ka = a robber, an extortioner, from the root vr.k, to seize or take away, adane].
RV 6.51.14 Griffith translation: Soma, these pressingstones- have called aloud to win thee for our Friend.
Destroy the greedy Pani, for a wolf is he.
RV 6.33.2 Wilson translation: Men of various speech invoke you, Indra, for their defence in war; you, with the sages (the an:girasas), have slain the Pan.is; protected by you, the liberal (worshipper) obtains food. [viva_cah = vividhastutiru_pa_ va_co yes.a_m, they of whom the speech has the form of many kinds of praise; or, simply 'of various speech'].
RV 6.33.2 Griffith translation: For with loud voice the tribes invoke thee, Indra, to aid them in the battlefield of heroes.
Thou, with the singers, hast pierced through the Panis: the charger whom thou aidest wins the
booty.
RV 6.20.4 Griffith translation: There, Indra, while the light was won, the Panis f1ed, neath' a hundred blows, for wise Dasoni, And greedy Susnas' magical devices nor left he any of their food remaining.
RV 6.20.4 Wilson translation: The Pan.is, Indra, fled, with hundres (of asuras), from the sage, your worshipper (and ally) in battle; neither did he, (Indra), suffer the deceptions of the powerful S'us.n.a to prevail over his weapons, nor did he (leave him) any of his sustenance. [From the sage: das'on.aye kavaye = bahu kavis.ka_t medha_vinah, from the wise man offeing many oblations, that is tvatsaha_yakutsa_t, from Kutsa, your ally; elsewhere Das'on.i is the name of an asura].
RV 6.53.3 Wilson translation: Resplendent Pu_s.an, instigate the niggard to liberality, soften the heart of the miser.
RV 6.53.3 Griffith translation: Even him who would not give, do thou, O glowing Pusan, urge to give,
And make the niggards' soul grow soft.
RV 6.13.3 Wilson translation: That man, the protector of the virtuous, destroys, Agni, his enemy by his strength, and baffles, intelligent, the might of (the asura) pan.i, whom you, the wise, the parent of the sacrifice, consentient with the grandson of the waters, encourage (in the hope of) riches. [Consentient with the grandson of the waters: sajos.a_ naptra_pa_m, the grandson of the waters = the lightning, vidyutagnina_ san:gata_s tvam, you associated with the lightning-fire].
RV 6.13.3 Griffith translation: Agni! the hero slays with might his foeman; the singer bears away the Panis' booty-
Even he whom thou, Sage, born in Law, incitest by wealth, accordant with the Child of Waters.
RV 5.61.1 Wilson translation: Who are you, most excellent leaders (of rites), who come one by one from a region exceedingly remote?
[A wonderful old story: a_s'caryam pura_vr.ttam a_hura_gamapa_ragah, those who have gone through the a_gamas have related a wonderful occurrence].RV 5.61.1 Griffith translation: O HEROES lordliest of all, who are ye that have singly come
Forth from a region most remote?
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RV 5.61.8 Wilson translation: And, eulogizing (him), I proclaim that the man, her (other) half is, (as it were), uncommended, for he is ever the same in munificent donations. [Her other half: nemah is the term of the text; lit., half as it is said in the Sm.r.ti, ardham s'ari_rasya bha_rya_, wife is the half of the body (of the husband)].
RV 5.61.8 Griffith translation: And yet full many a one, unpraised, mean niggard, is entitled man:
Only in weregild is he such.
RV 5.34.5 to 7: Griffith translation: 5 He seeks no enterprise with five or ten to aid, nor stays with him who pours no juice though prospering well.
The Shaker conquers or slays in this way or that, and to the pious gives a stable full of kine.
6 Exceeding strong in war he stays the chariot wheel, and, hating him who pours not, prospers him
who pours.
Indra the terrible, tamer of every man, as Arya leads away the Dasa at his will.
7 He gathers up for plunder all the niggards' gear: excellent wealth he gives to him who offers
gifts.
Not even in wide stronghold may all the folk stand firm who have provoked to anger his surpassing
might.
RV 5.34.5 to 7: Wilson translation: 5.034.05 He desires not (association in) enterprises with five or with ten; he associates not with the man who does not present libations; and cherishes not (his dependents) may, the terrifier (of foes) punishes him or slays him, but he places the devout man in a pasturage stocked with cattle.
5.034.06 Thinning (his enemies) in battle, and accelerating the wheels (of his car), he turns away from him who offers no libation, and augments (the prosperity of) the offerer; Indra, the subduer of all, the formidable, the lord, conducts the Da_sa at his pleasure.
5.034.07 He proceeds to plunder the wealth of the (avaricious), and bestows the riches that are prized by man upon the donor (of the libation); every man is involved in great difficulty who provokes the might of Indra to wrath.
RV 4.58.4 Wilson translation: The gods discovered the Ghi_ concealed by the Pan.is, placed three-fold in the cow; Indra generated one (portion), Su_rya another, the (other gods) fabricated one from the resplendent (Agni), for the sake of the oblation. [The pan.is are asuras; the three forms or states in which the ghi_ was deposited in the cow were milk, curds and butter, of which Indra engendered jaja_na, milk, Su_rya butter, and the god (deva_sah) fabricated (tataks.uh) curds from the shining, vena_t, that is Agni; another rendering is deva_sah dvija_tayah, the twice-born].
RV 4.58.4 Griffith translation: That oil in triple shape the Gods discovered laid down within the Cow, concealed by Panis.
Indra produced one shape, Surya another: by their own power they formed the third from Vena.
RV 4.51.3 Wilson translation:The gloom-dispelling, affluent Dawns animate the pious worshippers to offer (sacrificial) treasure; may the churlish (traffickers) sleep on unawakened, in the unlovely depth of darkness. [The churlish traffickers: pan.aya = van.ijah, i.e., ada_ta_rah, non-givers].
RV 4.51.3 Griffith translation: 3 Dispelling gloom this day the wealthy Mornings urge liberal givers to present their treasures.
In the unlightened depth of darkness round them let niggard traffickers sleep unawakened.
RV 3.58.2 Wilson translation: The well-yoked (horses) bear you both in your truth (preserving car); the offerings proceed towards you as (children to their parents); discard from us the disposition of the niggard; we have made ready for you our offering; come to our presence.
RV 3.58.2 Griffith translation: They bear you hither by wellorderd- statute: our sacred offerings rise as if to parents.
Destroy in us the counsel of the niggard come hitherward, for we have shown you favour.
RV 2.24.6 Griffith translation: They who with much endeavour searching round obtained the Panis' noblest treasure hidden in the cave,
Those sages, having marked the falsehoods, turned them back whence they had come, and sought again
to enter in.
RV 2.24.6 Wilson translation Those sages, who searching on every side, discovered the precious treasure (of cattle) hidden in the cave of the Pan.is, having seen through the false (illusions of the asura), and again coming (thither) forced an entrance. [Those sages: the an:girasas; the allegory is explained: the cows hidden in the caves are the rains accumulated in the clouds, which are set free by the oblations with fire, of which the an:girasas were, no doubt, the authors].
Griffith translation 1.124.10 Rouse up, O Wealthy One, the liberal givers; let niggard traffickers sleep on unwakened:
Shine richly, Wealthy One, on those who worship, richly, glad.
Dawn while wasting, on the singer.
Wilson translation: 1.124.10 Awaken, wealth-abounding, Us.a_, those whose delight (in holy offerings); let the (niggard) traders, reluctant wake (for such a purpose), sleep on. Arise, opulent Us.a_, bearing wealth to the liberal (worshipper); speaker of truth, who are the waster away (of living creatures), arise, bearing wealth to him who praises you.
RV 1.32.11 Griffith translation: 11 Guarded by Ahi stood the thralls of Dasas, the waters stayed like kine held by the robber.
But he, when he had smitten Vrtra, opened the cave wherein the floods had been imprisoned.
RV 1.32.11 Wilson translation: The waters, the wives of the destroyer, guarded by Ahi, stood obstructed, like the cows by Pan.is; but by laying Vr.tra, Indra set open the cave that had confined them.
RV 1.93.4 4 Griffith translation: Agni and Soma, famed is that your. prowess wherewith ye stole the kine, his food, from Pani.
Ye caused the brood of Brsaya to perish; ye found the light, the single light for many.RV 1.93.4 Wilson translation: Agni and Soma, that prowess of yours, by which you have carried off the cows that were the food of Pan.i, is (well) known to us; you have slain the offspring of Br.sya and you have obtained the luminary (the sun), for the benefit of the many. [Br.sayasya s'es.a = Br.saya's a_patya, offspring (Nirukta, 3.2); Br.saya = Tvas.t.a_, an asura. The offspring of Tvas.t.a_ is Vr.tra. The agency of Agni and Soma in his death is explained by identifying them with the two vital airs, pra_n.a and ap_na, the separation of which from Vr.tra was the possible cause of his death (Taittiri_ya Sam.hita_ 2.5.2.4). By the destruction of Vr.tra, the enveloping cloud or gathered darkness, the sun was enabled to appear in the sky].
RV 1.83 Griffith translation: 1. INDRA, the mortal man well guarded by thine aid goes foremost in the wealth of horses and ofkine.
With amplest wealth thou fillest him, as round about the waters clearly seen afar fill Sindhu full.
2 The heavenly Waters come not nigh the priestly bowl: they but look down and see how far midair-
is spread:
The Deities conduct the pious man to them: like suitors they delight in him who loveth prayer.
3 Praiseworthy blessing hast thou laid upon the pair who with uplifted ladle serve thee, man and
wife.
Unchecked he dwells and prospers in thy law: thy power brings blessing to the sacrificer pouring
gifts.
4 First the Angirases won themselves vital power, whose fires were kindled through good deeds and
sacrifice.
The men together found the Panis' hoarded wealth, the cattle, and the wealth in horses and in kine.
5 Atharvan first by sacrifices laid the paths then, guardian of the Law, sprang up the loving Sun.
Usana Kavya straightway hither drove the kine. Let us with offerings honour Yamas' deathless birth.
6 When sacred grass is trimmed to aid the auspicious work, or the hymn makes its voice of praise
sound to the sky.
Where the stone rings as it were a singer skilled in laud, Indra in truth delights when these come
near to him.
RV 183 Wilson translation: 1.083.01 The man who is well protected, Indra, by your cares, (and dwells) in a mansion where there are horses, is the first who goes to (that where there are) cows; enrich him with abundant riches, as the unconscious rivers flow in all directions to the ocean. [vicetasah a_pah, unconscious rivers is explained: 'the sources of excellent knowledge: vis'is.tajn~a)nahetubhu_tah].1.083.02 In like manner, as the bright waters flow to the sacrificial ladle, so they (the gods) look down (upon it); as the diffusive light (descends to earth), the gods convey it, desirous of being presented to them by progressive (movements to the altar), and are impatient to enjoy it, filled with the oblation, as bridegrooms (long for their brides). [avah pas'yanti, they look down: devah, the gods is added: gods who look down upon the sacrificial ladle, hotriyam, well pleased to behold it filled with the intended libation. The text has 'as diffused light'; the phrase 'descends on earth' is added. The next phrase is: the gods lead that which is pleased by the libation, and wishes for them, either by progressive movements, or in an eastern direction (pracair), as bridegrooms delight. What is so led, and whither? The ladle, camasa, the alter, vedi_ as well as the bride or maiden, kanyaka_, are filled up by the comment].
1.083.03 You have associated, Indra, words of sacred praise with both (the grain and butter of oblation), placed together in ladles and jointly presented to you, so that (the sacrificer), undisturbed, remains (engaged) in your worship, and is prosperous; for to the sacrificer pouring out oblations (to you), auspicious power is granted.
1.083.04 The An:girasas first prepared (for Indra) the sacrificial food, and then, with kindled fire, (worshipped him) with a most holy rite; they, the institutors (of the ceremony); acquired all the wealth of Pan.i, comprising horses, and cows, and (other) animals.
1.083.05 Atharvan first by sacrifices discovered the path (of the stolen cattle); then the bright sun, the cherisher of pious acts, was born. Atharvan regained the cattle; Ka_vya (Us.ana_s) was associated with him. Let us worship the immortal (Indra), who was born to restrain (the asuras). [ajani, was born: 'the sun appeared, in order to light the way to the cave where the cows were hidden'; Ka_vya is identified with Us.ana_s; Us.ana_s is identified with Bhr.gu; ka_vyah kaveh putra us.ana_ bhr.guh, meaning that only Us.ana_s was of the family of Bhr.gu (cf. Vis.n.u Pura_n.a, 82); To restrain (the asuras): the text has yamasya ja_tam; the term yamasya is explained: asura_n.a_m niyamana_rtham].
1.083.06 Whether the holy grass be cut (for the rite) that brings down blessings, whether the priest repeats (the sacred) verse in the brilliant (sacrifice), whether the stone (that expresses the Soma) sound like the priest who repeats the hymn, on all these occasions Indra rejoices. [That brings down blessings: s'vapatya_ya is resolved into: su and apatya; explained as s'obhanapatana hetubhu_ta_ya, for the sake of the descent, or coming down, of what is good].
RV VIII. 97 Wilson translation: 8.097.01 Indra, lord of heaven, with those good things which you have carried off from the asuras do you prosper, O Maghavan, your praiser and those who have spread for you the clipped grass.
8.097.02 Those horses, those cows, that imperishable wealth which you have seized (from your enemies)-- bestow them on the sacrificer who offers the Soma and is liberal to the priests-- not on the niggard.
8.097.03 Let him, Indra, who sleeps away careless of the gods and offering no sacrifices-- let him lose his precious wealth by his own evil courses, and then do you stow him away in some hidden place. [By his own evil courses: by gambling etc.]
8.097.04 Whether, S'akra, you are in the far-distant region, or whether, slayer of Vr.tra, you are in the lower-- the sacrificeer longs to being you, Indra, from thence by his hymns as by heaven-going steeds. [Whether you...lower: whether you are in the heaven or in the firmament; heaven-going: dyugat: an instrument plural].
8.097.05 Or whether you are in the brightness of heaven, or whether in some region in the midst of the sea, or whether, mightiest slayer of Vr.tra, in some abode in the earth, or whether in the firmament, -- come to us.
8.097.06 Indra, drinker of the Soma, lord of strength, now that our Soma-libations have been effused, do you gladden us with wholesome food and ample wealth. [With wholesome food: sunr.ta_vata = truthful, accompanied by truthful words, accompanied by children; or, gladden us with generous gifts].
8.097.07 Leave us not, Indra, but share our joy; you are our protection, you are our kindred; Indra, leave us not.
8.097.08 Sit with us, Indra, at the oblation to drink the Soma; Maghavan, perform a mighty protection for your worshipper, (seated) with us at the oblation.
8.097.09 Thunderer, neither gods nor mortals equal you by their acts; you surpass all beings by your might, the gods equal you not.
8.097.10 The assembled (priests) have roused Indra, the leader, the conqueror in all battles; they have created him (by their hymns) to shine-- him the mightiest in his acts, the smiter of enemies for spoil, the terrible, the most powerful, the stalwart, the furious.
8.097.11 The Rebhas have together praised Indra that he may drink the Soma; when (they praise) the lord of heaven that he may wax strong (by the oblations), then he, observant of pious rites, is united to his strength and his protecting guards. [United: by the praises of the worshippers he acquires strength, and the Maruts are his guards].
8.097.12 At the first sight (the Rebhas) bow to him who is the circumferene of the wheel, the priests (worship) with their praise (Indra) the ram; radiant and unharming, do you also, full of earnestness, sing in his ear with your hymns. [The ram: a reference to the legend: Indra carrying off Medha_tithi in the form of a ram; RV 1.51.1; 8.2.40].
8.097.13 Again and again I invoke the strong Indra, Maghavan, who alone really possesses might, the irresistible; may he draw near through our songs, most bounteous and worthy of sacrifice; may he, the thunderer, make all things prosperous for our wealth.
8.097.14 Indra, mightiest S'akra, you know how to destroy those cities (of S'ambara) by your strength at you all worlds tremble, thunderer-- heaven and earth (tremble) with fear.
8.097.15 Indra, hero assuming many forms, may that truthfulness of you protect me; bear us, thunderer, over our many sins as over waters; when, radiant Indra, will you give us some wealth, desirable to all, manifold in its kinds?
RV VIII.45.14 Wilson translation: Wise (Indra) overcomer of enemies, when we solicit you the barterer, may the drops of the Soma exhilarate you the exalted one. [Barterer: pan.i (cf. RV 1.33.3: mighty Indra, bestowing upon us abundant wealth, take not advantage of us, like a dealer), ma_ pan.ir bhu_r asma_d adhi = do not demand from us the strict price of your gifts. Here, Indra is represented as selling them for the offered Soma libations].
RV VIII.45.14 Griffith translation: Though thou art highest, Sage and Bold! let the drops cheer thee when we come
To thee as to a trafficker.RV VIII.45.14 बेकनाट m. a usurer RV. viii , 55 , 10 ( Nir. ) बेकनाट पु० बे इत्यपभ्रंशः द्वित्वबोधकः एकं गुणं द्रव्यमृणिकायदत्त्वा द्विगुणं मह्यं देयमिति समथैन नाटयति व्यावहरितिनाटि--अच् वे एकशब्दयोः पृषो० षेकमावः । कुषीदिनिऋ० ८ । ६६ । १० भाष्ये दृश्यम् । https://sa.wikisource.org/wiki/वाचस्पत्यम्/
RV VIII 66.10 Wilson translation:
RV X.60.6 Wilson translation: Yoke the two red horses to your chariot, for the nephews of Agastya, and overcome, ra_ja_, all the niggard withholders of oblations.
RV X.60.6 Griffith translation: Thou for Agastyas' sisters' sons yokest thy pair of ruddy steeds.
Thou troddest niggards under foot, all those, O King, who brought no gifts.
RV X.67.6 Wilson translation: Indra with his voice as with an (armed) hand clove Vala the defender of hte kine; desirous of the mixture (of milk and Soma) he with (the Maruts)k, who were shining with perspiration, destroyed Pan.i and liberated the cows. [Shining with perspiration: dripping ornaments, or having streaming ornaments, ks.arada_bharan.aih].
RV X.67.6 Griffith translation: As with a hand, so with his roaring Indra cleft Vala through, the guardian of the cattle.
Seeking the milkdraught- with sweatshining comrades he stole the Panis' kine and left him weeping.
RV X.92.3 Griffith translation: Yea, we discriminate his and the niggards' ways: his branches evermore are sent forth to consume.
When his terrific flames have reached the Immortals' world, then men remember and extol the
Heavenly Folk.
RV X.60.6 Griffith translation: Thou for Agastyas' sisters' sons yokest thy pair of ruddy steeds.
Thou troddest niggards under foot, all those, O King, who brought no gifts.
RV X.67.6 Wilson translation: Indra with his voice as with an (armed) hand clove Vala the defender of hte kine; desirous of the mixture (of milk and Soma) he with (the Maruts)k, who were shining with perspiration, destroyed Pan.i and liberated the cows. [Shining with perspiration: dripping ornaments, or having streaming ornaments, ks.arada_bharan.aih].
RV X.67.6 Griffith translation: As with a hand, so with his roaring Indra cleft Vala through, the guardian of the cattle.
Seeking the milkdraught- with sweatshining comrades he stole the Panis' kine and left him weeping.
RV X.92.3 Griffith translation: Yea, we discriminate his and the niggards' ways: his branches evermore are sent forth to consume.
When his terrific flames have reached the Immortals' world, then men remember and extol the
Heavenly Folk.
RV 6.51.14 Wilson translation: These our grinding stones are anxious, Soma, for your friendship; destroy the voracious Pan.i, for verily he is a wolf. [jahi_ ninatrin.am pan.im vr.ko hi sah: pan.i here means a trader, a greedy trafficker, who gives no offerings to the gods, no presents to the priests; hence, he comes to be identified with an asura, or enemy of the gods; vr.ka = a robber, an extortioner, from the root vr.k, to seize or take away, adane].
RV 6.51.14 Griffith translation: Soma, these pressingstones- have called aloud to win thee for our Friend.
Destroy the greedy Pani, for a wolf is he.
RV 6.33.2 Wilson translation: Men of various speech invoke you, Indra, for their defence in war; you, with the sages (the an:girasas), have slain the Pan.is; protected by you, the liberal (worshipper) obtains food. [viva_cah = vividhastutiru_pa_ va_co yes.a_m, they of whom the speech has the form of many kinds of praise; or, simply 'of various speech'].
RV 6.33.2 Griffith translation: For with loud voice the tribes invoke thee, Indra, to aid them in the battlefield of heroes.
Thou, with the singers, hast pierced through the Panis: the charger whom thou aidest wins the
booty.
RV 6.20.4 Griffith translation: There, Indra, while the light was won, the Panis f1ed, neath' a hundred blows, for wise Dasoni, And greedy Susnas' magical devices nor left he any of their food remaining.
RV 6.20.4 Wilson translation: The Pan.is, Indra, fled, with hundres (of asuras), from the sage, your worshipper (and ally) in battle; neither did he, (Indra), suffer the deceptions of the powerful S'us.n.a to prevail over his weapons, nor did he (leave him) any of his sustenance. [From the sage: das'on.aye kavaye = bahu kavis.ka_t medha_vinah, from the wise man offeing many oblations, that is tvatsaha_yakutsa_t, from Kutsa, your ally; elsewhere Das'on.i is the name of an asura].
RV 6.53.3 Wilson translation: Resplendent Pu_s.an, instigate the niggard to liberality, soften the heart of the miser.
RV 6.53.3 Griffith translation: Even him who would not give, do thou, O glowing Pusan, urge to give,
And make the niggards' soul grow soft.
RV 6.13.3 Griffith translation: Agni! the hero slays with might his foeman; the singer bears away the Panis' booty-
Even he whom thou, Sage, born in Law, incitest by wealth, accordant with the Child of Waters.
[A wonderful old story: a_s'caryam pura_vr.ttam a_hura_gamapa_ragah, those who have gone through the a_gamas have related a wonderful occurrence].
RV 5.61.1 Griffith translation: O HEROES lordliest of all, who are ye that have singly come
Forth from a region most remote?
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RV 5.61.8 Wilson translation: And, eulogizing (him), I proclaim that the man, her (other) half is, (as it were), uncommended, for he is ever the same in munificent donations. [Her other half: nemah is the term of the text; lit., half as it is said in the Sm.r.ti, ardham s'ari_rasya bha_rya_, wife is the half of the body (of the husband)].
RV 5.61.8 Griffith translation: And yet full many a one, unpraised, mean niggard, is entitled man:
Only in weregild is he such.
RV 5.34.5 to 7: Griffith translation: 5 He seeks no enterprise with five or ten to aid, nor stays with him who pours no juice though prospering well.
The Shaker conquers or slays in this way or that, and to the pious gives a stable full of kine.
6 Exceeding strong in war he stays the chariot wheel, and, hating him who pours not, prospers him
who pours.
Indra the terrible, tamer of every man, as Arya leads away the Dasa at his will.
7 He gathers up for plunder all the niggards' gear: excellent wealth he gives to him who offers
gifts.
Not even in wide stronghold may all the folk stand firm who have provoked to anger his surpassing
might.
RV 5.34.5 to 7: Wilson translation: 5.034.05 He desires not (association in) enterprises with five or with ten; he associates not with the man who does not present libations; and cherishes not (his dependents) may, the terrifier (of foes) punishes him or slays him, but he places the devout man in a pasturage stocked with cattle.
5.034.06 Thinning (his enemies) in battle, and accelerating the wheels (of his car), he turns away from him who offers no libation, and augments (the prosperity of) the offerer; Indra, the subduer of all, the formidable, the lord, conducts the Da_sa at his pleasure.
5.034.07 He proceeds to plunder the wealth of the (avaricious), and bestows the riches that are prized by man upon the donor (of the libation); every man is involved in great difficulty who provokes the might of Indra to wrath.
RV 4.58.4 Wilson translation: The gods discovered the Ghi_ concealed by the Pan.is, placed three-fold in the cow; Indra generated one (portion), Su_rya another, the (other gods) fabricated one from the resplendent (Agni), for the sake of the oblation. [The pan.is are asuras; the three forms or states in which the ghi_ was deposited in the cow were milk, curds and butter, of which Indra engendered jaja_na, milk, Su_rya butter, and the god (deva_sah) fabricated (tataks.uh) curds from the shining, vena_t, that is Agni; another rendering is deva_sah dvija_tayah, the twice-born].
RV 4.58.4 Griffith translation: That oil in triple shape the Gods discovered laid down within the Cow, concealed by Panis.
Indra produced one shape, Surya another: by their own power they formed the third from Vena.
RV 4.51.3 Wilson translation:The gloom-dispelling, affluent Dawns animate the pious worshippers to offer (sacrificial) treasure; may the churlish (traffickers) sleep on unawakened, in the unlovely depth of darkness. [The churlish traffickers: pan.aya = van.ijah, i.e., ada_ta_rah, non-givers].
RV 4.51.3 Griffith translation: 3 Dispelling gloom this day the wealthy Mornings urge liberal givers to present their treasures.
In the unlightened depth of darkness round them let niggard traffickers sleep unawakened.
RV 3.58.2 Wilson translation: The well-yoked (horses) bear you both in your truth (preserving car); the offerings proceed towards you as (children to their parents); discard from us the disposition of the niggard; we have made ready for you our offering; come to our presence.
RV 3.58.2 Griffith translation: They bear you hither by wellorderd- statute: our sacred offerings rise as if to parents.
Destroy in us the counsel of the niggard come hitherward, for we have shown you favour.
RV 2.24.6 Griffith translation: They who with much endeavour searching round obtained the Panis' noblest treasure hidden in the cave,
Those sages, having marked the falsehoods, turned them back whence they had come, and sought again
to enter in.
RV 2.24.6 Wilson translation Those sages, who searching on every side, discovered the precious treasure (of cattle) hidden in the cave of the Pan.is, having seen through the false (illusions of the asura), and again coming (thither) forced an entrance. [Those sages: the an:girasas; the allegory is explained: the cows hidden in the caves are the rains accumulated in the clouds, which are set free by the oblations with fire, of which the an:girasas were, no doubt, the authors].
Griffith translation 1.124.10 Rouse up, O Wealthy One, the liberal givers; let niggard traffickers sleep on unwakened:
Shine richly, Wealthy One, on those who worship, richly, glad.
Dawn while wasting, on the singer.
Wilson translation: 1.124.10 Awaken, wealth-abounding, Us.a_, those whose delight (in holy offerings); let the (niggard) traders, reluctant wake (for such a purpose), sleep on. Arise, opulent Us.a_, bearing wealth to the liberal (worshipper); speaker of truth, who are the waster away (of living creatures), arise, bearing wealth to him who praises you.
RV 1.32.11 Griffith translation: 11 Guarded by Ahi stood the thralls of Dasas, the waters stayed like kine held by the robber.
But he, when he had smitten Vrtra, opened the cave wherein the floods had been imprisoned.
Forth from a region most remote?
RV 5.61.8 Wilson translation: And, eulogizing (him), I proclaim that the man, her (other) half is, (as it were), uncommended, for he is ever the same in munificent donations. [Her other half: nemah is the term of the text; lit., half as it is said in the Sm.r.ti, ardham s'ari_rasya bha_rya_, wife is the half of the body (of the husband)].
RV 5.61.8 Griffith translation: And yet full many a one, unpraised, mean niggard, is entitled man:
Only in weregild is he such.
RV 5.34.5 to 7: Griffith translation: 5 He seeks no enterprise with five or ten to aid, nor stays with him who pours no juice though prospering well.
The Shaker conquers or slays in this way or that, and to the pious gives a stable full of kine.
6 Exceeding strong in war he stays the chariot wheel, and, hating him who pours not, prospers him
who pours.
Indra the terrible, tamer of every man, as Arya leads away the Dasa at his will.
7 He gathers up for plunder all the niggards' gear: excellent wealth he gives to him who offers
gifts.
Not even in wide stronghold may all the folk stand firm who have provoked to anger his surpassing
might.
RV 5.34.5 to 7: Wilson translation: 5.034.05 He desires not (association in) enterprises with five or with ten; he associates not with the man who does not present libations; and cherishes not (his dependents) may, the terrifier (of foes) punishes him or slays him, but he places the devout man in a pasturage stocked with cattle.
5.034.06 Thinning (his enemies) in battle, and accelerating the wheels (of his car), he turns away from him who offers no libation, and augments (the prosperity of) the offerer; Indra, the subduer of all, the formidable, the lord, conducts the Da_sa at his pleasure.
5.034.07 He proceeds to plunder the wealth of the (avaricious), and bestows the riches that are prized by man upon the donor (of the libation); every man is involved in great difficulty who provokes the might of Indra to wrath.
RV 4.58.4 Wilson translation: The gods discovered the Ghi_ concealed by the Pan.is, placed three-fold in the cow; Indra generated one (portion), Su_rya another, the (other gods) fabricated one from the resplendent (Agni), for the sake of the oblation. [The pan.is are asuras; the three forms or states in which the ghi_ was deposited in the cow were milk, curds and butter, of which Indra engendered jaja_na, milk, Su_rya butter, and the god (deva_sah) fabricated (tataks.uh) curds from the shining, vena_t, that is Agni; another rendering is deva_sah dvija_tayah, the twice-born].
RV 4.58.4 Griffith translation: That oil in triple shape the Gods discovered laid down within the Cow, concealed by Panis.
Indra produced one shape, Surya another: by their own power they formed the third from Vena.
RV 4.51.3 Wilson translation:The gloom-dispelling, affluent Dawns animate the pious worshippers to offer (sacrificial) treasure; may the churlish (traffickers) sleep on unawakened, in the unlovely depth of darkness. [The churlish traffickers: pan.aya = van.ijah, i.e., ada_ta_rah, non-givers].
RV 4.51.3 Griffith translation: 3 Dispelling gloom this day the wealthy Mornings urge liberal givers to present their treasures.
In the unlightened depth of darkness round them let niggard traffickers sleep unawakened.
RV 3.58.2 Wilson translation: The well-yoked (horses) bear you both in your truth (preserving car); the offerings proceed towards you as (children to their parents); discard from us the disposition of the niggard; we have made ready for you our offering; come to our presence.
RV 3.58.2 Griffith translation: They bear you hither by wellorderd- statute: our sacred offerings rise as if to parents.
Destroy in us the counsel of the niggard come hitherward, for we have shown you favour.
RV 2.24.6 Griffith translation: They who with much endeavour searching round obtained the Panis' noblest treasure hidden in the cave,
Those sages, having marked the falsehoods, turned them back whence they had come, and sought again
to enter in.
RV 2.24.6 Wilson translation Those sages, who searching on every side, discovered the precious treasure (of cattle) hidden in the cave of the Pan.is, having seen through the false (illusions of the asura), and again coming (thither) forced an entrance. [Those sages: the an:girasas; the allegory is explained: the cows hidden in the caves are the rains accumulated in the clouds, which are set free by the oblations with fire, of which the an:girasas were, no doubt, the authors].
Griffith translation 1.124.10 Rouse up, O Wealthy One, the liberal givers; let niggard traffickers sleep on unwakened:
Shine richly, Wealthy One, on those who worship, richly, glad.
Dawn while wasting, on the singer.
Wilson translation: 1.124.10 Awaken, wealth-abounding, Us.a_, those whose delight (in holy offerings); let the (niggard) traders, reluctant wake (for such a purpose), sleep on. Arise, opulent Us.a_, bearing wealth to the liberal (worshipper); speaker of truth, who are the waster away (of living creatures), arise, bearing wealth to him who praises you.
RV 1.32.11 Griffith translation: 11 Guarded by Ahi stood the thralls of Dasas, the waters stayed like kine held by the robber.
But he, when he had smitten Vrtra, opened the cave wherein the floods had been imprisoned.
RV 1.32.11 Wilson translation: The waters, the wives of the destroyer, guarded by Ahi, stood obstructed, like the cows by Pan.is; but by laying Vr.tra, Indra set open the cave that had confined them.
RV 1.93.4 4 Griffith translation: Agni and Soma, famed is that your. prowess wherewith ye stole the kine, his food, from Pani.
Ye caused the brood of Brsaya to perish; ye found the light, the single light for many.
RV 1.93.4 4 Griffith translation: Agni and Soma, famed is that your. prowess wherewith ye stole the kine, his food, from Pani.
Ye caused the brood of Brsaya to perish; ye found the light, the single light for many.
RV 1.93.4 Wilson translation: Agni and Soma, that prowess of yours, by which you have carried off the cows that were the food of Pan.i, is (well) known to us; you have slain the offspring of Br.sya and you have obtained the luminary (the sun), for the benefit of the many. [Br.sayasya s'es.a = Br.saya's a_patya, offspring (Nirukta, 3.2); Br.saya = Tvas.t.a_, an asura. The offspring of Tvas.t.a_ is Vr.tra. The agency of Agni and Soma in his death is explained by identifying them with the two vital airs, pra_n.a and ap_na, the separation of which from Vr.tra was the possible cause of his death (Taittiri_ya Sam.hita_ 2.5.2.4). By the destruction of Vr.tra, the enveloping cloud or gathered darkness, the sun was enabled to appear in the sky].
RV 1.83 Griffith translation: 1. INDRA, the mortal man well guarded by thine aid goes foremost in the wealth of horses and of
kine.With amplest wealth thou fillest him, as round about the waters clearly seen afar fill Sindhu full.
2 The heavenly Waters come not nigh the priestly bowl: they but look down and see how far midair-
is spread:
The Deities conduct the pious man to them: like suitors they delight in him who loveth prayer.
3 Praiseworthy blessing hast thou laid upon the pair who with uplifted ladle serve thee, man and
wife.
Unchecked he dwells and prospers in thy law: thy power brings blessing to the sacrificer pouring
gifts.
4 First the Angirases won themselves vital power, whose fires were kindled through good deeds and
sacrifice.
The men together found the Panis' hoarded wealth, the cattle, and the wealth in horses and in kine.
5 Atharvan first by sacrifices laid the paths then, guardian of the Law, sprang up the loving Sun.
Usana Kavya straightway hither drove the kine. Let us with offerings honour Yamas' deathless birth.
6 When sacred grass is trimmed to aid the auspicious work, or the hymn makes its voice of praise
sound to the sky.
Where the stone rings as it were a singer skilled in laud, Indra in truth delights when these come
near to him.
RV 183 Wilson translation: 1.083.01 The man who is well protected, Indra, by your cares, (and dwells) in a mansion where there are horses, is the first who goes to (that where there are) cows; enrich him with abundant riches, as the unconscious rivers flow in all directions to the ocean. [vicetasah a_pah, unconscious rivers is explained: 'the sources of excellent knowledge: vis'is.tajn~a)nahetubhu_tah].
1.083.02 In like manner, as the bright waters flow to the sacrificial ladle, so they (the gods) look down (upon it); as the diffusive light (descends to earth), the gods convey it, desirous of being presented to them by progressive (movements to the altar), and are impatient to enjoy it, filled with the oblation, as bridegrooms (long for their brides). [avah pas'yanti, they look down: devah, the gods is added: gods who look down upon the sacrificial ladle, hotriyam, well pleased to behold it filled with the intended libation. The text has 'as diffused light'; the phrase 'descends on earth' is added. The next phrase is: the gods lead that which is pleased by the libation, and wishes for them, either by progressive movements, or in an eastern direction (pracair), as bridegrooms delight. What is so led, and whither? The ladle, camasa, the alter, vedi_ as well as the bride or maiden, kanyaka_, are filled up by the comment].1.083.03 You have associated, Indra, words of sacred praise with both (the grain and butter of oblation), placed together in ladles and jointly presented to you, so that (the sacrificer), undisturbed, remains (engaged) in your worship, and is prosperous; for to the sacrificer pouring out oblations (to you), auspicious power is granted.
1.083.04 The An:girasas first prepared (for Indra) the sacrificial food, and then, with kindled fire, (worshipped him) with a most holy rite; they, the institutors (of the ceremony); acquired all the wealth of Pan.i, comprising horses, and cows, and (other) animals.
1.083.05 Atharvan first by sacrifices discovered the path (of the stolen cattle); then the bright sun, the cherisher of pious acts, was born. Atharvan regained the cattle; Ka_vya (Us.ana_s) was associated with him. Let us worship the immortal (Indra), who was born to restrain (the asuras). [ajani, was born: 'the sun appeared, in order to light the way to the cave where the cows were hidden'; Ka_vya is identified with Us.ana_s; Us.ana_s is identified with Bhr.gu; ka_vyah kaveh putra us.ana_ bhr.guh, meaning that only Us.ana_s was of the family of Bhr.gu (cf. Vis.n.u Pura_n.a, 82); To restrain (the asuras): the text has yamasya ja_tam; the term yamasya is explained: asura_n.a_m niyamana_rtham].
1.083.06 Whether the holy grass be cut (for the rite) that brings down blessings, whether the priest repeats (the sacred) verse in the brilliant (sacrifice), whether the stone (that expresses the Soma) sound like the priest who repeats the hymn, on all these occasions Indra rejoices. [That brings down blessings: s'vapatya_ya is resolved into: su and apatya; explained as s'obhanapatana hetubhu_ta_ya, for the sake of the descent, or coming down, of what is good].
[quote]
Sarama (Samskrit : सरमा) is the देवशुनी or divine Dog Mother, who serves Indra, the leader of devatas. The legend goes that Indra with the help of देवशुनी Sarama, and with the guidance of Angirasa rishi, locates the lost divine cows and releases them from captivity. In this context appears discussion between the Panis and Sarama in the 10th mandala of Rig Veda. This episode of stealing of the divine Cows || गोग्रहणम् by the Panis who are a class of tradesmen with no regard for yajnas or vedic principles is also mentioned in other ancient texts.[1]
Sarama (Samskrit : सरमा) is the देवशुनी or divine Dog Mother, who serves Indra, the leader of devatas. The legend goes that Indra with the help of देवशुनी Sarama, and with the guidance of Angirasa rishi, locates the lost divine cows and releases them from captivity. In this context appears discussion between the Panis and Sarama in the 10th mandala of Rig Veda. This episode of stealing of the divine Cows || गोग्रहणम् by the Panis who are a class of tradesmen with no regard for yajnas or vedic principles is also mentioned in other ancient texts.[1]
Introduction
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 and charity. The conflict between Indra and Panis was mainly due to the refusal of Panis to contribute Dana and Dakshina for Yajna. Wealth in those days was mainly the strength of cattle and property. [2] RigVeda (10.108) describes the legendary theft of the divine cows and the quest of देवशुनी सरमा to locate them.
Sarama and Pani Conversation
Panis were demons, who steal and hide the divine cows in a cave. Indra sends the divine mother of dogs Sarama in search of the lost cows. In this context 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:
किमिच्छन्ती सरमा प्रेदमानड्दूरे ह्यध्वा जगुरिः पराचैः । कास्मेहितिः का परितक्म्यासीत्कथं रसाया अतरः पयांसि ॥१॥ (Rig, Veda. 10.108.1)[3]
kimicchantī saramā predamānaḍdūre hyadhvā jaguriḥ parācaiḥ । kāsmehitiḥ kā paritakmyāsītkathaṁ rasāyā ataraḥ payāṁsi ॥1॥
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?[1]
कीदृङ्ङिन्द्रः सरमे का दृशीका यस्येदं दूतीरसरः पराकात् । आ च गच्छान्मित्रमेना दधामाथा गवां गोपतिर्नो भवाति ॥३॥ (Rig. Veda 10.108.3)
नाहं तं वेद दभ्यं दभत्स यस्येदं दूतीरसरं पराकात् । न तं गूहन्ति स्रवतो गभीरा हता इन्द्रेण पणयः शयध्वे ॥४॥ (Rig. Veda 10.108. 4)
kīdr̥ṅṅindraḥ sarame kā dr̥śīkā yasyedaṁ dūtīrasaraḥ parākāt । ā ca gacchānmitramenā dadhāmāthā gavāṁ gopatirno bhavāti ॥3॥
nāhaṁ taṁ veda dabhyaṁ dabhatsa yasyedaṁ dūtīrasaraṁ parākāt । na taṁ gūhanti sravato gabhīrā hatā indreṇa paṇayaḥ śayadhve ॥4॥
Sarama replies, Oh Panis, I come as the messenger of Indra. The cow wealth