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सा स्वभावाच्च लौल्याच्च पात्वा तत् पय आसुरम् । ... (Brhd. Deva. 8.31)  

सा स्वभावाच्च लौल्याच्च पात्वा तत् पय आसुरम् । ... (Brhd. Deva. 8.31)  

Sarama by her nature not being too strong स्वभावाच्च लौल्याच्च || fickleness and greediness 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 realised that Sarama’s report was false and wondered at the reason for the change in the character of Sarama.  

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.  

Saunaka explained that Sarama changed because of , that is even though the milk of cows was divine, but because of the Asuric influence, Sarama’s character had changed. Then Indra using his power kicked Sarama to get out the real truth and immediately Sarama vomited all the milk given by demons || taamjaganpadankruddahaudgiranthu hi payasthatha ha|| 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.  

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   

Sarme after saying that he does not have any relationship with both of you, says that she or he did not desire any prosperity or money but wanted a little milk from those cows that Panis had hid. 

तां जघान तदा क्रुद्ध उद्गिरन्तौ पयस्ततः | जगाम सा भयोद्विग्ना पुनरेव पणान् प्रति || (Brhd. Deva. 8.34)   

||sabradim naha iccamisa svathavamva dhananiva ide yamthu payasthasam gavamyasthaniguhathaha|| (8.30). Tempted by the milk Sarme after drinking the water and her nature not being too strong (svabhavasca laulyas ca) she was tempted by the milk. Sarme was very appreciative of the milk and she crossed the Rasanadi and gave Indra a false report. Indra realised that Sarme’s report was false and wondered at the reason for the change in the character of Sarme? Saunaka explained that Sarme changed because of ‘prabhavath asurasthu, that is even though the milk of cows was divine, but because of the Asuric influence, Sarme’s character had changed. Then Indra using his power kicked Sarme to get out the real truth and immediately Sarme vomited all the milk given by demons ||taam jagan padankruddahaudgiranthu hi payasthatha ha|| Sarme became very fearful and in her fear she walked towards the place of Panis. Indra who had followed Sarme on his Ari vahana killed all the panis and brought back the cows. 

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 ==

== Legend in Jaiminiya Brahmana ==

In Sayana’s commentary, it is mentioned that Sarama’s episode with the Panis was communicated to Indra who kills them and brings back the cows. 

अथ ह वै पणयो नामासुरा देवानां गोरक्षा आसुः। ताभिर् अहापातस्थुः। ता ह रसायां निरुध्य वलेनापिदधुः। ... (Jaim. Brah. 2.440) 

Sayanacharya's works have been the basis of many early Indologists views and interpretations of Bharatiya veda samskruti. 

This story of stealing the cows or Go grahana 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.<ref name=":0" />

This story of stealing the cows or Go grahana 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.When self-styled western historians  studied this story they interpreted the panis () as Dasyus () or Dravidians, a term coined by Bishop Caldwell (REFERENCE).

Questions

Questions

If it was true, then what is the role of Sarama, Indra’s dog?  

* 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?  

* 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 meaning of the discussion between Sarama and the Panis?  

What is the place beyond the Rasa River? Is it a physical place?  

* 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 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?  

* 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?  

* 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?

* Why are there name related to dogs in Vedas: suna, saunaka, sunaka, sunasshepa, etc., Why would they have such names connected to dogs?

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.  

 

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 defined in the previous chapter, 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 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 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.

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 ==

== References ==