Changes

== परिचयः|| Introduction ==

== परिचयः|| Introduction ==

Panis are basically tradesmen who were prominent class of people along with Dasyus and Asuras, intelligent, powerful having a materialistic outlook. Nirukta describes them as tightfisted, shrewd business-minded people with no regard for yajnas and charity. The conflict between Indra and Panis was mainly due to the refusal of Panis to contribute Dana and Dakshina for Yajna. Wealth in those days was mainly the strength of cattle and property. <ref>Prasad, Prakash Charan. (1977) ''[https://books.google.co.in/books?id=RSW8az3Q_dEC&lpg=PA7&pg=PA21#v=onepage&q&f=false Foreign Trade and Commerce in Ancient India.]'' New Delhi : Abhinav Publications</ref> RigVeda (10.108) describes the legendary theft of the divine cows and the quest of देवशुनी सरमा to locate them.

Panis are basically tradesmen who were prominent class of people along with Dasyus and Asuras, intelligent, powerful having a materialistic outlook. Nirukta describes them as tightfisted, shrewd business-minded people with no regard for yajnas and charity. The conflict between Indra and Panis was mainly due to the refusal of Panis to contribute Dana and Dakshina for Yajna. Wealth in those days was mainly the strength of cattle and property. <ref>Prasad, Prakash Charan. (1977) ''[https://books.google.co.in/books?id=RSW8az3Q_dEC&lpg=PA7&pg=PA21#v=onepage&q&f=false Foreign Trade and Commerce in Ancient India.]'' New Delhi : Abhinav Publications</ref> RigVeda (10.108) describes the legendary theft of the divine cows and the quest of देवशुनी सरमा to locate them.

== सरमापणिसंवादः ॥ Sarama and Pani Conversation ==

== सरमापणिसंवादः ॥ Sarama and Pani Conversation ==

Panis were demons, who steal and hide the divine cows in a cave. Indra sends the divine mother of dogs Sarama in search of the lost cows. In this context Sarama comes across Panis, with whom she has an important discussion. This episode describes how Sarama requests Panis to return back the cows and they in turn try to bribe or tempt her. Their conversation goes thus:<blockquote>किमिच्छन्ती सरमा प्रेदमानड्दूरे ह्यध्वा जगुरिः पराचैः । कास्मेहितिः का परितक्म्यासीत्कथं रसाया अतरः पयांसि ॥१॥ (Rig, Veda. 10.108.1)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A6%E0%A5%AE Mandala 10, Sukta 108])</ref></blockquote>Panis said: Oh Sarama, what do you want and why have you traveled such a long distance. This is a difficult path and there is the river rasa right in the middle of the road. How did you cross the river and why did you make the effort? Why have you come here?<ref name=":0" /><blockquote>कीदृङ्ङिन्द्रः सरमे का दृशीका यस्येदं दूतीरसरः पराकात् । आ च गच्छान्मित्रमेना दधामाथा गवां गोपतिर्नो भवाति ॥३॥ (Rig. Veda 10.108.3)</blockquote><blockquote>नाहं तं वेद दभ्यं दभत्स यस्येदं दूतीरसरं पराकात् । न तं गूहन्ति स्रवतो गभीरा हता इन्द्रेण पणयः शयध्वे ॥४॥ (Rig. Veda 10.108. 4)</blockquote>Sarama replies, 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.<ref name=":0" /><blockquote>इमा गावः सरमे या ऐच्छः परि दिवो अन्तान्सुभगे पतन्ती । कस्त एना अव सृजादयुध्व्युतास्माकमायुधा सन्ति तिग्मा ॥५॥ (Rig. Veda 10.108. 5)</blockquote><blockquote>असेन्या वः पणयो वचांस्यनिषव्यास्तन्वः सन्तु पापीः । अधृष्टो व एतवा अस्तु पन्था बृहस्पतिर्व उभया न मृळात् ॥६॥ (Rig. Veda 10.108. 6)</blockquote>The Panis 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. <blockquote>अयं निधिः सरमे अद्रिबुध्नो गोभिरश्वेभिर्वसुभिर्न्यृष्टः । रक्षन्ति तं पणयो ये सुगोपा रेकु पदमलकमा जगन्थ ॥७॥ (Rig. Veda 10.108. 7)</blockquote><blockquote>एह गमन्नृषयः सोमशिता अयास्यो अङ्गिरसो नवग्वाः । त एतमूर्वं वि भजन्त गोनामथैतद्वचः पणयो वमन्नित् ॥८॥ (Rig. Veda 10.108. 8)</blockquote><blockquote>एवा च त्वं सरम आजगन्थ प्रबाधिता सहसा दैव्येन । स्वसारं त्वा कृणवै मा पुनर्गा अप ते गवां सुभगे भजाम ॥९॥ (Rig. Veda 10.108. 9)</blockquote><blockquote>नाहं वेद भ्रातृत्वं नो स्वसृत्वमिन्द्रो विदुरङ्गिरसश्च घोराः । गोकामा मे अच्छदयन्यदायमपात इत पणयो वरीयः ॥१०॥ (Rig. Veda 10.108.10)</blockquote><blockquote>दूरमित पणयो वरीय उद्गावो यन्तु मिनतीरृतेन । बृहस्पतिर्या अविन्दन्निगूळ्हाः सोमो ग्रावाण ऋषयश्च विप्राः ॥११॥ (Rig. Veda 10.108.11)</blockquote>Sarama spoke:Oh Panis! 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!<ref name=":02">Varadpande, M. L. (1981) ''Ancient Indian And Indo-Greek Theatre'' New Delhi : Abhinav Publications

Panis were demons, who steal and hide the divine cows in a cave. Indra sends the divine mother of dogs Sarama in search of the lost cows. In this context Sarama comes across Panis, with whom she has an important discussion. This episode describes how Sarama requests Panis to return back the cows and they in turn try to bribe or tempt her. Their conversation goes thus:<blockquote>किमिच्छन्ती सरमा प्रेदमानड्दूरे ह्यध्वा जगुरिः पराचैः । कास्मेहितिः का परितक्म्यासीत्कथं रसाया अतरः पयांसि ॥१॥ (Rig, Veda. 10.108.1)<ref>Rig Veda ([https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A6%E0%A5%AE Mandala 10, Sukta 108])</ref></blockquote>Panis said: Oh Sarama, what do you want and why have you traveled such a long distance. This is a difficult path and there is the river rasa right in the middle of the road. How did you cross the river and why did you make the effort? Why have you come here?<ref name=":0" /><blockquote>कीदृङ्ङिन्द्रः सरमे का दृशीका यस्येदं दूतीरसरः पराकात् । आ च गच्छान्मित्रमेना दधामाथा गवां गोपतिर्नो भवाति ॥३॥ (Rig. Veda 10.108.3)</blockquote><blockquote>नाहं तं वेद दभ्यं दभत्स यस्येदं दूतीरसरं पराकात् । न तं गूहन्ति स्रवतो गभीरा हता इन्द्रेण पणयः शयध्वे ॥४॥ (Rig. Veda 10.108. 4)</blockquote>Sarama replies, 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.<ref name=":0" /><blockquote>इमा गावः सरमे या ऐच्छः परि दिवो अन्तान्सुभगे पतन्ती । कस्त एना अव सृजादयुध्व्युतास्माकमायुधा सन्ति तिग्मा ॥५॥ (Rig. Veda 10.108. 5)</blockquote><blockquote>असेन्या वः पणयो वचांस्यनिषव्यास्तन्वः सन्तु पापीः । अधृष्टो व एतवा अस्तु पन्था बृहस्पतिर्व उभया न मृळात् ॥६॥ (Rig. Veda 10.108. 6)</blockquote>The Panis 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. <blockquote>अयं निधिः सरमे अद्रिबुध्नो गोभिरश्वेभिर्वसुभिर्न्यृष्टः । रक्षन्ति तं पणयो ये सुगोपा रेकु पदमलकमा जगन्थ ॥७॥ (Rig. Veda 10.108. 7)</blockquote><blockquote>एह गमन्नृषयः सोमशिता अयास्यो अङ्गिरसो नवग्वाः । त एतमूर्वं वि भजन्त गोनामथैतद्वचः पणयो वमन्नित् ॥८॥ (Rig. Veda 10.108. 8)</blockquote><blockquote>एवा च त्वं सरम आजगन्थ प्रबाधिता सहसा दैव्येन । स्वसारं त्वा कृणवै मा पुनर्गा अप ते गवां सुभगे भजाम ॥९॥ (Rig. Veda 10.108. 9)</blockquote><blockquote>नाहं वेद भ्रातृत्वं नो स्वसृत्वमिन्द्रो विदुरङ्गिरसश्च घोराः । गोकामा मे अच्छदयन्यदायमपात इत पणयो वरीयः ॥१०॥ (Rig. Veda 10.108.10)</blockquote><blockquote>दूरमित पणयो वरीय उद्गावो यन्तु मिनतीरृतेन । बृहस्पतिर्या अविन्दन्निगूळ्हाः सोमो ग्रावाण ऋषयश्च विप्राः ॥११॥ (Rig. Veda 10.108.11)</blockquote>Sarama spoke:Oh Panis! 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!<ref name=":02">Varadpande, M. L. (1981) ''Ancient Indian And Indo-Greek Theatre'' New Delhi : Abhinav Publications

As forth goes the Rig mantras the Panis spoke with great anger "Ye Sarama! We are not so foolish to give up the cows without a fight. We have got all kinds of sharp weapons.<ref name=":02" />

As forth goes the Rig mantras the Panis spoke with great anger "Ye Sarama! We are not so foolish to give up the cows without a fight. We have got all kinds of sharp weapons.<ref name=":02" />

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 Brihaspathi will show no favour to either (your words or persons).<ref name=":02" />  

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 Brihaspathi will show no favour to either (your words or persons).<ref name=":02" />

The Panis 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 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.

This sukta doesn’t continue further with the story, but in Saunaka’s Brhaddevatha and from Jaiminiya Brahmana the legend is continued. Although slightly different versions of the legend is found in different places of the scriptures essentially the purport has not changed over different commentaries over ages.  

This sukta doesn’t continue further with the story, but in Saunaka’s Brhaddevatha and from Jaiminiya Brahmana the legend is continued. Although slightly different versions of the legend is found in different places of the scriptures essentially the purport has not changed over different commentaries over ages.  

== Legend in Brhaddevatha ==

== Legend in Brhaddevatha ==

Different from the Rig veda version, according to Brhadevata text, Sarama after saying that she does not have any relationship with Panis, nor desires for any prosperity or money she is tempted to ask for milk from those divine cows that Panis had hid (Page 235 of Reference 6<ref>Saunaka's [https://archive.org/stream/in.ernet.dli.2015.312157/2015.312157.Brihad-devata#page/n233/mode/1up Brihadevata] (1893) Source : Digital Library of India</ref>).  <blockquote>असुराः पणयो नाम रसापारनिवासिनः । (Brhd. Deva. 8.24)</blockquote><blockquote>पिवेयं तु पयस्तासां गवां यास्ता निगुहथ । असुरास्तां तथेत्युक्त्वा तदाजहुः पयस्ततः ||(Brhd. Deva. 8.30)</blockquote><blockquote>सा स्वभावाच्च लौल्याच्च पात्वा तत् पय आसुरम् । ... (Brhd. Deva. 8.31)</blockquote>Meaning : 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.<ref name=":0" />  

Different from the Rig veda version, according to Brhadevata text, Sarama after saying that she does not have any relationship with Panis, nor desires for any prosperity or money she is tempted to ask for milk from those divine cows that Panis had hid (Page 235 of Reference 6<ref>Saunaka's [https://archive.org/stream/in.ernet.dli.2015.312157/2015.312157.Brihad-devata#page/n233/mode/1up Brihadevata] (1893) Source : Digital Library of India</ref>).  <blockquote>असुराः पणयो नाम रसापारनिवासिनः । (Brhd. Deva. 8.24)</blockquote><blockquote>पिवेयं तु पयस्तासां गवां यास्ता निगुहथ । असुरास्तां तथेत्युक्त्वा तदाजहुः पयस्ततः ||(Brhd. Deva. 8.30)</blockquote><blockquote>सा स्वभावाच्च लौल्याच्च पात्वा तत् पय आसुरम् । ... (Brhd. Deva. 8.31)</blockquote>Meaning : 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.<ref name=":0" />

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.   <blockquote>तां जघान तदा क्रुद्ध उद्गिरन्तौ पयस्ततः | जगाम सा भयोद्विग्ना पुनरेव पणान् प्रति || (Brhd. Deva. 8.34)</blockquote>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.   <blockquote>तां जघान तदा क्रुद्ध उद्गिरन्तौ पयस्ततः | जगाम सा भयोद्विग्ना पुनरेव पणान् प्रति || (Brhd. Deva. 8.34)</blockquote>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 this text the events are similar to those in Rig veda where the cows of the devatas are stolen by the Panis. But unlike Rig veda, devatas first send Suparna to find the stolen cows. Suparna accepts bribe from the Panis and returns back to Indra. Enraged they strangle Suparna, who vomits the curds which he receives as bribe from Panis. Then they send Sarama, who returns to Indra with the information of the cows.<ref>Sarama and the Panis : [http://voiceofdharma.org/books/rig/ch10.htm A Mythological Theme in the Rigveda]</ref><blockquote>अथ ह वै पणयो नामासुरा देवानां गोरक्षा आसुः। ताभिर् अहापातस्थुः। ता ह रसायां निरुध्य वलेनापिदधुः। ते देवा अलिक्लवम् ऊचुस् सुपर्णेमा नो गा अन्विच्छेति।... (Jaim. Brah. 2.440)<ref name=":2">Jaiminiya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%9C%E0%A5%88%E0%A4%AE%E0%A4%BF%E0%A4%A8%E0%A5%80%E0%A4%AF%E0%A4%82_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A5%AA%E0%A5%A9%E0%A5%A7-%E0%A5%AA%E0%A5%AA%E0%A5%A6 Adhyaya 2])</ref></blockquote><blockquote>ते सरमाम् अब्रुवन् सरम इमा नस् त्वं गा अन्विच्छेति।... (Jaim. Brah. 2.441)<ref name=":2" /></blockquote>

In this text the events are similar to those in Rig veda where the cows of the devatas are stolen by the Panis. But unlike Rig veda, devatas first send Suparna to find the stolen cows. Suparna accepts bribe from the Panis and returns back to Indra. Enraged they strangle Suparna, who vomits the curds which he receives as bribe from Panis. Then they send Sarama, who returns to Indra with the information of the cows.<ref>Sarama and the Panis : [http://voiceofdharma.org/books/rig/ch10.htm A Mythological Theme in the Rigveda]</ref><blockquote>अथ ह वै पणयो नामासुरा देवानां गोरक्षा आसुः। ताभिर् अहापातस्थुः। ता ह रसायां निरुध्य वलेनापिदधुः। ते देवा अलिक्लवम् ऊचुस् सुपर्णेमा नो गा अन्विच्छेति।... (Jaim. Brah. 2.440)<ref name=":2">Jaiminiya Brahmana ([https://sa.wikisource.org/wiki/%E0%A4%9C%E0%A5%88%E0%A4%AE%E0%A4%BF%E0%A4%A8%E0%A5%80%E0%A4%AF%E0%A4%82_%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A8/%E0%A5%AA%E0%A5%A9%E0%A5%A7-%E0%A5%AA%E0%A5%AA%E0%A5%A6 Adhyaya 2])</ref></blockquote><blockquote>ते सरमाम् अब्रुवन् सरम इमा नस् त्वं गा अन्विच्छेति।... (Jaim. Brah. 2.441)<ref name=":2" /></blockquote>

== संवादः || Discussion ==

== संवादः || Discussion ==

This story of stealing the cows 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.   

This story of stealing the cows 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" />  

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" />

'''Questions'''

'''Questions'''

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 ==

<references />

<references />