Changes

Material dissatisfaction brought about conflict between these two sections of the society or Ganas. Materially Indra believes in social control over the production and promoted distribution of wealth back to the community. Society or the Gana participated in Yajna, and offerings 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.  Yajna and material prosperity go together.   

Material dissatisfaction brought about conflict between these two sections of the society or Ganas. Materially Indra believes in social control over the production and promoted distribution of wealth back to the community. Society or the Gana participated in Yajna, and offerings 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.  Yajna 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 offerring 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 enmity.  The refusal of Panis to contribute Dana and Dakshina for Yajna 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 Angirasas. Indra as their leader defeated the Panis and brought back the wealth (Page no 22 of Reference 2<ref name=":1" />).  

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 offerring any part of their income to the community. They never believed in Yajna 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 enmity.  The refusal of Panis to contribute Dana and Dakshina for Yajna 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 Angirasas. Indra as their leader defeated the Panis and brought back the wealth (Page no 22 of Reference 2<ref name=":1" />).  

Indra’s army is indicated as very powerful, always alert and unconquerable as he who defeated Vrttra,and can face any enemy. Therefore, Indra with his invincible army destroyed the Panis or the bekanatas.

Indra’s army is indicated as very powerful, always alert and unconquerable as he who defeated Vrttra,and can face any enemy. Therefore, Indra with his invincible army destroyed the Panis or the bekanatas.

== गोग्रहणम् ॥ Stealing of Cows ==

== गोग्रहणम् ॥ Stealing of Cows ==

Panis are demonic and used here in plural as 'panis' indicating not just one person but many such who existed during the vedic period.  From the [[Story of Stealing the Cows (गोग्रहणम्)|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 Rig veda suktas we can understand that the panis are the jnana apaharaka shakti (the thieves of knowledge).

Panis are demonic and used here in plural as 'panis' indicating not just one person but many such who existed during the vedic period.  From the [[Sarama and Pani Samvaada (सरमापणिसम्वादः)|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 Rig veda 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 or 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. Consumed with only materialistic aspirations they lack the spiritual interest. 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.<ref name=":0" />  

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" or 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. Consumed with only materialistic aspirations they lack the spiritual interest. 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.<ref name=":0" />  

   

   

In Srimad Bhagavatham, the ministers of Kamsa are shown to have the same characteristics of the Panis as they want to control the devatas. (Bhag. Pura 10.4.39-42).''

In Srimad Bhagavatham, the ministers of Kamsa are shown to have the same characteristics of the Panis as they want to control the devatas. (Bhag. Pura 10.4.39-42).''