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Let us try to understand the role of Sarme and her symbolic importance in this story. Sri Sayana Acarya, he explains sarme as “sarma vak deva suniva” 4.46.8. That means “vak” --the power of speech-- is called Sarme. That is the symbolic meaning. Yaska in the Nirukthi explains 11.25 “sarama saranath”. That means “One who moves very fast or walks very fast”. That is how she is defined. The famous in the Vedas, the Madhyamika power of speech the concept is accepted in Nairukta Paksha and the “Devashuni” word is accepted also by historical party, that is a tradition. Therefore Sarme, from symbolic perspective, is very clear and it is accepted by the traditional people and the sampradaya people. Let us try to understand more explanation of Sarme from the Vedas itself. In one of the Rg mantras 5.46.8 Sarme is glorified “

Sarama(Sanskrit :सरमा)or Devashuni (Sanskrit : देवशुनी) is referred to as the Mother of Dogs in the Rig Veda. Legend goes that the divine cows were stolen by Panis and hiddenin caves. Devashuni orSarama, Indra’s dog found them and so Indra released them. Rig veda has many references of Sarama().

“ Angirasa, who during the morning hours, he along with Usho Devi, came together with the cows and that time the milk which was flowing from cow’s udder was offered in the best of the yajna platform. Sarme, she recognized the cow, found the cows on the path of the ratha. Here the cows are considered to be transcendental knowledge and their moving –going and grazing is called the time for jnanodaya –awakening of knowledge – or which is called “ushaha kala” morning hours, for Angirasa to receive this, Sarme was very important and Sarme moves on into the path of ritha satya, satya vrita with greater speed and ahead of everyone and by doing that she was able to find out the whereabouts of the cow. This is sarme’s rita patha or the path of truth. One who moves very fast and one how can understand the deepest place where jnana or wisdom is hidden. (sruthi fragrance) however far that jnana is, only by fragrance she is able to find out. In the previous mantra, Sarme and her work is explained

Sarme she, yajna which is compared to path of satya or rutu rupa, she enters faster and she recognize the cows and Angirasa in all his yajnas was able to make it happen truthfully. There is connection between yajna tattva --the theology of yajna, rath and satya, and sarme and Angirasa’s tapsya for jnana. There is a big connection. Sri Sayana Acarya in this mantra he explains “sarma sarana sila stuti rupa vak” In the famous vak sukta it is explained (chatavarivak gruhatharini nihitha nenga yathi) there are 3 meanings for power of speech or vak tattva: the padas or words are hidden in the deepest places of hearts. It could be those cows which are hidden in caves and the place where they stay is very high in mountains. How can intelligent rishis can get those cows? It is explained that the divine speech of Vedas has one such special power. One who is engaged in continuous study of sruthi such jnani, at point of time what was not available the highest paramartha or para that same vakya or power of speech of Vedas because of the extra ordinary spiritual power by Vaidikas, or the followers of the Vedas, and tapasya (similar like Angirasa) he is able to experience and see. That means that Veda word which is seen through our eyes or experienced the transcendental deep meaning and who is responsible for us to understand that? It is possible thru Sarme. And such knowledge which can be experienced within that concept is called Sarme. Therefor here the jnana is compared to the fragrance of the sruthi and then it can only be recognized by the transcendental senses. In this way the fragrance of that shvana(deva’s dog) is connected to this transaction.

 

 

 

It means :“ Angirasa, who during the morning hours along with Usha Devi, came with the cows and at that time the milk flowing from cow’s udders was offered in yajna. Sarama recognized and found the cows on the path of the ratha(Govindji  Clarity about Ratha hereis required is it Truth?)”.  

Esoteric Meaning :Here the cows are considered as transcendental knowledge and their moving about for grazing during “ushahakala” or morning hours is called the time for jnanodaya –awakening of knowledge – for Angirasa.To receive this knowledge, Sarama was very important and Sarama moves on into the path of rithasatya, (satyavrita)with greater speed and ahead of everyone she was able to locate the cows. This is Sarama’srita path or the path of truth. She who moves very fast can understand the deepest place where jnana or wisdom is hidden through fragrance (sruthi fragrance).  

 

In the previous mantra, Sarama and her work is explained  

 

Meaning :She Sarama, yajna which is compared to path of satya or ruturupa, she enters faster and recognizes the cows and Angirasa in all his yajnas was able to make it happen truthfully. There is connection between yajnatattva --the theology of yajna, rath and satya, and Sarama and Angirasa’stapsya for jnana.( I tried to compile as much as possible but difficult concept to understand Govindji, please rewrite this concept and para I will edit again)

 

Esoteric Meaning :Sri Sayanaacharya in this mantra explains  

“saramasaranasilastutirupavak” (Any Reference Govindji searched for this didn’t find)

 

Rig veda explains that Vak exists in four forms, three of which are hidden and the fourth is what men speak

गुहा तरीणि निहिता नेङगयन्ति तुरीयं वाचो मनुष्या वदन्ति || (The Rig Veda 1.164.45)

It could be those cows which are hidden in caves and the place where they stay is very high in mountains. How can intelligent rishis get those cows? It is explained that the divine speech of Vedas has one such special power. One who is engaged in the study ofsruthi such jnani(similar toAngirasa), by his power of Word or Vedas is able to experience and ‘see’. Such knowledge which can be experienced by concept is called Sarama. Therefore here the jnana is compared to the fragrance of the sruthiwhich can be recognized by the transcendental senses. In this way recognition of fragrance byshvana(Indra’s dog) is important.

 

 

In the Rig veda 10th mandala there is a story about divine cows being stolen by Panis and being hidden in caves.  DevasuniSarama, Indra’s dog followed their path and could locate them and so helpedIndra release them. In this context appears a beautiful description of the discussion between the Panis and Sarama.

 

 

 

Rig (10.108. 3 and 4) Saramareplies, Oh panis, I come as the messenger of Indra. The cow wealth 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.”

 

Rig (10.108.5 and 6)Thepanis 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”

 

Rig (10.108.7 and 8)Saramaspoke:“Ohpanis! 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!”

 

 

Sarama spoke “this is not befitting for warriors. Your body is not meant for arrows as it is full of sin. As your path is not dharmic, even Brihaspathiwill not spare you.” ThePanis 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.”

 

 

The panis then give up threatening Sarama and use samadanopaya 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, stay here and we will give you the cows.

 

 

 

 

Saramaby her nature not being too strong (“svabhavascalaulyasca”) 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. Indrarealised that Sarama’s report was false and wondered at the reason for the change in the character of Sarama.