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<blockquote>''“medham mayyam angiraso medhagam sapta rushayo daduhu medham mayyam prajapathihi medhaamagnir dadathu me“ ('''Mampra 2.4.6''')''</blockquote>Plentiful are such references in the vedangas. The mention of Angirasa in various scriptures and the significance of Angirasa's knowledge of the characteristics of cows is also noteworthy as evident from the Rg Veda 10th mandala mantras.   

<blockquote>''“medham mayyam angiraso medhagam sapta rushayo daduhu medham mayyam prajapathihi medhaamagnir dadathu me“ ('''Mampra 2.4.6''')''</blockquote>Plentiful are such references in the vedangas. The mention of Angirasa in various scriptures and the significance of Angirasa's knowledge of the characteristics of cows is also noteworthy as evident from the Rg Veda 10th mandala mantras.   

== Angirasa in Legends of Cows ==

== Angirasa and Gograhana ==

In the '''Rg Veda  (10.108)''', there is a story of Angirasa in connection to the cows. This particular legend has been described vividly in Rig Veda 3.31, and 10.108, including a reference in 8.14. Again, a description on the family of Angirasa is given in the Mandala 6 of the Rig-Veda.   

In the '''Rg Veda  (10.108)''', there is a story of Angirasa in connection with the cows. This particular legend of stealing of Cows or गोग्रहणम्॥ Gograhanam has been described vividly in Rig Veda 3.31, and 10.108, including a reference in 8.14. Again, a description on the family of Angirasa is given in the Mandala 6 of the Rig-Veda.   

The legend goes that Panis were the demons who stole the cows

The legend goes that Panis were the demons who stole the cows

The '''Rg Mantra 97.36''' explains how Angirasa assisted Indra.  <blockquote>''“yena naha purve pitaraha padjna svarvido abhigha adrimushnan”'' </blockquote><blockquote>''"In our family and ancestors, the pitris, there is Angirasa who, a sarvajna, knowledgeable about the para loka, brought back the stolen cows which were identified by their foot marks (characteristics) from mountains".''</blockquote>This reference is also found in the '''Jaimineeya Brahmana, II.440-442.''' Here, the cows are clearly referred to as the cows of the Gods stolen by the Panis.  This time, the Gods first send SuparNa, the eagle or the Sun-bird.  However, the PaNis bribe him into silence, and he accepts their gifts and returns without any information.  The enraged Gods strangle him, and he vomits out the curds, etc. received from the PaNis. Then the Gods send SaramA.  She crosses the river RasA and approaches the PaNis.  She is also offered bribes, but (as in the Rigveda) she refuses their blandishments and returns to Indra with the information that the cows are hidden inside the RasA.  She and her descendants are then blessed by a grateful Indra.

The '''Rg Mantra 97.36''' explains how Angirasa assisted Indra.  <blockquote>''“yena naha purve pitaraha padjna svarvido abhigha adrimushnan”'' </blockquote><blockquote>''"In our family and ancestors, the pitris, there is Angirasa who, a sarvajna, knowledgeable about the para loka, brought back the stolen cows which were identified by their foot marks (characteristics) from mountains".''</blockquote>This reference is also found in the '''Jaimineeya Brahmana, II.440-442.''' Here, the cows are clearly referred to as the cows of the Gods stolen by the Panis.  This time, the Gods first send SuparNa, the eagle or the Sun-bird.  However, the PaNis bribe him into silence, and he accepts their gifts and returns without any information.  The enraged Gods strangle him, and he vomits out the curds, etc. received from the PaNis. Then the Gods send SaramA.  She crosses the river RasA and approaches the PaNis.  She is also offered bribes, but (as in the Rigveda) she refuses their blandishments and returns to Indra with the information that the cows are hidden inside the RasA.  She and her descendants are then blessed by a grateful Indra.

In the '''BRhaddevatA, viii 24-36''' the same sequence of events takes place, but this time SaramA accepts the bribe of the PaNis, and apparently transfers her loyalties to them.  When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in a rage.  She vomits out the milk received as a bribe, and then goes back to the PaNis.

In the '''Brhaddevata, viii 24-36''' the same sequence of events takes place, but this time SaramA accepts the bribe of the PaNis, and apparently transfers her loyalties to them.  When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in a rage.  She vomits out the milk received as a bribe, and then goes back to the PaNis.

== Discussion ==

== Discussion (Lata Pls take care of this section) ==

As seen in the story of Angirasa protecting the cows, there is a historical and legendary perspective to it.  If historically Panis are considered Dravidians and Angirasa a brahamana, is it a conflict between Dravidians sudras and brahmanas? If panis were business minded people and doing agriculture work, did they not have cows? What does that mean by stealing cows? So this could lead to lot of wrong understanding.  

As seen in the story of Angirasa protecting the cows, there is a historical and legendary perspective to it.  If historically Panis are considered Dravidians and Angirasa a brahamana, is it a conflict between Dravidians sudras and brahmanas? If panis were business minded people and doing agriculture work, did they not have cows? What does that mean by stealing cows? So this could lead to lot of wrong understanding.