Panis (पणिकाः)

Pani (Sankrit : पणिकः) are basically the enemies of Indra, Soma, Agni, Brihaspathi and Angiras and their residential place is the Vayu Mandal. They are called “Indra Sathru” or enemies of Indra headed by Panis called Vala and Bala.

Introduction

Ample references in the vedic literature are available about trade for profit in distant landsby travelling over the seas (RV 1.562). Merchants in the vedic period prayed and offered oblations to seek divine grace for success in trade (RV 3.183). These commercial people believed in materialistic philosophy of life. Mostly these traders and merchants were the Asuras or Dasyus and for trade moved in all directions including foreign countries. The international trade was confined to a certain section of Dasyu society called the Panis. Pani is referred to as a tradesman of extremely miserly nature. They are deplored in many mantras of the Rig veda (RV 6.53.02 to 07). They are the rich and enterprising merchant class solely devoted to the cause of gain either through trade or usury. They have been designated as Bekanatas or usurers. These panis can be classified as the ancestors of Vanika of later times who formed the Vaisya caste in Aryan conception.

Etymology Here the term Pani || पणिकः refers to a miserly, tight-fisted person.

Maharshi Yaska describes that panis are वर्तकः|| varthaka (business people) who sell things for profits. ‘पणिर्वणिग्भवति panihi vanika bhavathi panihi pananatha vanika panyam nenakthi’ (Nirukti 2.17)

Sayana acarya explains “kincha panayaha vyaya ahisnavaha vanijaha panihi vanika bhvathi thi yaskaha panayaha iti lubdakaha abhi yuddavanaha yugadinam akurvanaha adanashilaha asmat shatravaha”. In that he explains the commentary. (Rk Samhita 1.12.4 – 10) (Gji Is the above the commentary of Sayanacharya for the Rik samhita 1.12.4-10) Panis were wealthy people who hoarded money with a very miserly business attitude, lacking in intellectual stability and disregarded any Vedic ritual.

Maharshi Yaska also refers to Panis as “business minded people or tradesmen”.

“panims ca vanijaha”(Niruktha 6.26 Have to add Sanskrit words also).

The Vedas also talk of ‘bekanatas’ who are known to be shrewd money lenders who impose heavy interest for their profits. These ‘bekanatas’ supposedly can see only during the day and when night befalls they argue that those visible things do not exist. Therefore they are considered to be नास्तिक || nasthika or atheists like the Charvaka philosophers. To reaffirm this, Yaska maharshi quotes

kadu mahirdrishta asatvishaha kadu vruthagno askritham, indrovishvan beka natam ahardrisha utha krithva panikam rabhihi|| Rk Samhita (8.66.10)

Here the word “ahardrisha” has been explained in detail by Sayana Acarya “nanu sarve suryam pasyanthi ko atra tishaya iti ucyathe ihaiva janmani suryam pasyanthina janmanthare lubdaka ayushtarondhe tamasimajansthi athva laukika neva ahani pasyanthi na para laukikanthyath drishtani dishta pradanahini nastikaha|| (Gji can you pls quote Sayanacharya’s work here) Meaning : A question arises that if everyone can see the Sun why panis are called “ahardrihaha”. It is said that panis see the Sun only in this lifetime and because of their miserliness and disengagement in Yajna, they attain the land of ‘andha tamasa’ or complete darkness in their future births. Panis view the world with a “materialistic or physical light” and do not experience the “light of spirituality or the higher realms”. Thus they remain in the land of ‘andha tamasa’ or in complete darkness for their understanding is that of the atheists who only believe in what they see with their eyes. This same kind of sukta also comes during the description of Usha Devi. In Rig Veda the word “pani” has been mentioned in the prayers offered to Usha Devi. (Gji can you pls give me the Usha mantra here and reference Rig number for it) “Hey Devi, you are magnanimous, one who gives whatever we ask, and what do we ask? We only ask you for the ingredients to perform the Yajna. We appeal to make the performers of yajnas, especially, those who are generous greater in their intelligence. Similarly the Panis who are our enemies, cheaters, greedy, and bereft of intelligence, please make them go to sleep. Hey Devi, to those who are charitable, the initiators of yajnas, please give them all the benefits. Ye Devi, with compassionate eyes, offer those who perform yajnas with all the stotras, unlimited happiness and prosperity”.

Conflict between Indra and Panis

Economically, commercial production was in the hands of rest of the society and exchange was controlled by Panis, Dasyus, and Asuras who traded them. Material dissatisfaction brought about conflict between these two sections of the society or Gana. Materially Indra believes in social control over the production and promoted distribution of wealth back to the community. Society or the Gana participated in Yagna, and offers and oblations were made by the individuals in the name of their respective leaders so that the vigour and strength of the Gana may be well maintained. Wealth thus during the Vedic times was a social asset rather than personal possession. Yagna and material prosperity go together.

On the other hand, Panis, Asuras, Dasyus believed in completely different principles of economics. They were individualistic in their economic approach. They were on the higher strata of the society, and did everything in their own interest, never offered any part of their income to the community. They never believed in Yagna and were famous for their greed. They never united with the society in any matters. As a result these two factions of the society had different economic policies, leading to enemity. The refusal of Panis to contribute Dana and Dakshina for Yagna brought about enmity between them. Wealth in those days was mainly the strength of cattle and property. All sections of the Gana united against Panis, while they took away the cattle wealth of the Angiras. Indra as their leader defeated the Panis and brought back the wealth. (page no 22 of Ref 1) Indra’s army is indicated as very powerful, always alert and unconquerable as he who defeated Vrithra can face any enemy. Therefore, Indra with his invincible army can destroy the panis or the bekanatas.

Panis and Gograhana

Panis are demonic and used here as panis indicating not just one person but many such who existed during the vedic period. From the Gograhana story if we accept cows as Vedas or knowledge, then it could be said that Panis are the powers that hinder the progress of knowledge. Thus from the suktas we can understand that the panis are the “jnana apaharaka shakti” (the thieves of knowledge).

They are people who create obstacles wherever there are positive activities which are meant for enhancing dharma or favouring the devathas that revere the “go samuha” herd of the cows. They steal cows and create obstacles in the progress of the devathas and society, which neither benefits them nor the society. They have only materialistic aspirations and do not understand the spiritual knowledge. They steal the knowledge or imprison the Brahma Nishtas to ensure that the knowledge is not spread. Angirasa who was knowledgeable about the characteristics of cows rescues them from the caves where they were hidden by the Panis.

In the Srimad Bhagavatham, the ministers of Kamsa are shown to have the same mentality of the Panis as they want to control the devatas and the Lord. From Srimad Bhagavatham (10.4.39-42) (Can we find the following verses in Sanskrit) ||mūlaṁ hi viṣṇur devānāṁ yatra dharmaḥ sanātanaḥ tasya ca brahma-go-viprās tapo yajñāḥ sa-dakṣiṇāḥ

tasmāt sarvātmanā rājan brāhmaṇān brahma-vādinaḥ tapasvino yajña-śīlān gāś ca hanmo havir-dughāḥ

viprā gāvaś ca vedāś ca tapaḥ satyaṁ damaḥśamaḥ śraddhā dayā titikṣā ca kratavaś ca hares tanūḥ

sa hi sarva-suradhyakso hy asura-dvid guha-sayah tan-mula devatah sarvah sesvarah sa-catur-mukhah ayam vai tad-vadhopayo yad rsinam vihimsanam||

Translation: “The Devatas and Bhagavan Viṣhṇu, reside wherever there are dharmic principles, culture, the Vedas, cows, brāhmaṇas, austerities and sacrifices with proper donations. O King, we, who are your adherents in all respects, shall therefore kill the Vedic brahmanas, the persons engaged in offering sacrifices and austerities, and the cows that supply milk, from which clarified butter is obtained for the ingredients of sacrifice (to cause harm to Vishnu)”

Discussion

The panis are the materialistic people and enemies of wisdom who envy the jnanis. Living in the materialistic world, trying to exploit the society, going in the name of socialism -- these are asuric and destructive energies. Many mantras of the Rg veda prove that Panis were the original residents of Bharatavarsha, though the Aryan myth claims that the panis were chased away by the Aryas.

The society or the world is generally filled with Anaryas—those who are like Panis or Dasyus. Dasyus are traders like Pani. It comes from the root word: “Dus” those who take business as their goal. The alternative word given by Yaska in Nirukti is: “dasaha dassyathe upadasayathi’. The point is that business and farming or transactions is required and not to be viewed in negative sense. But the purely materialistic attitude with business only for personal profits, without connection to the jnana of the other world:“para” is not a Vedic practice. Therefore Panis who hinder the advancement of Consciousness in Spiritual realm, are viewed with contempt as seen in Rig Veda mantras. Therefore vedas rather than speaking from a historical perspective alone, are establishing an eternal truth. And this indicates that since times immemorial jnana shakti is constantly in war with ajananis or unintelligent people. Panis could be from any kula or race or any civilization, but that is not an important consideration for the Vedas.

Panis exist in the present society also. Panis do not indicate just the community, but are the people or their actions and behaviour. When our spiritual knowledge is kept in darkness it gives rise to wrongful transactions and ||nasthik (atheism).

References

1. K. L. Narayanacharya, Veda Sanskrita Parichaya

1. Prakash Charan Prasad, Foreign Trade and Commerce in Ancient India