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)

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. 

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)

See: https://www.academia.edu/2093398/A_Note_on_the_Nahal_Mishmar_Crowns

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.

Replica of bronze sceptre from the Nahal Mishmar Hoard. The ibex is read rebus in Meluhha: 

See: http://bharatkalyan97.blogspot.in/2013/08/monumental-architecture-as-hieroglyphs.html Architecture on Ancient Near East writing systems

Cover of ivory box. Ugarit. 14^th 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, 23^rd 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

 Harappa Tablet. Pict-91 (Mahadevan) m0490At m0490B Mohenjodaro Tablet showing Meluhha combined standard of three standards carried in a procession, comparable to Tablet m0491.

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,

gilding (Gujarati); sangsāru karaṇu = to stone (Sindhi) sanghāḍiyo, a worker on a lathe (Gujarati)

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). 

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: 

Seal of an "interpreter of Meluhha language" Shu-Ilishu EME.BAL.ME.LUH.HA.KI and 17 other seals with seafaring Meluhhan merchants 

https://tinyurl.com/y55p2gnp

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;

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.

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.

Bhagwan Singh

September 2 https://www.facebook.com/bhagwan.singh.92775/posts/2522570317804359

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।

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

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।

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, 1.72.8

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.

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 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].

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]

It has been suggested that the Greek Hermes is a cognate of Sarama.^[7]

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

3.     ^ Jump up to:^a b c d Monier-Williams Dictionary p. 1182

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]

https://en.wikipedia.org/wiki/Sarama

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 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)'.

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]