Panis (पणिकाः)
Pani (Sankrit : पणिकः) basically belongs to a community of tradesmen referred to vedic literature. They have enmity with Indra, Soma, Agni, Brihaspathi and Angiras. They are called इन्द्रशत्रृ || Indra Sathru or enemies of Indra headed by Panis named Vala and Bala.
परिचय || Introduction
Ample references in the vedic literature are available about trade for profit in distant lands by travelling over the seas (Rig Ved 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 a 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 ||पणिकः 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.
व्युत्पत्ति || 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) "
Sayanaacharya explains in his commentary for the (Rk Veda 1.12.4 – 10) as follows
" kincha panayaha vyaya ahisnavaha vanijaha panihi vanika bhvathi thi yaskaha panayaha iti lubdakaha abhi yuddavanaha yugadinam akurvanaha adanashilaha asmat shatravaha”. "
Panis were wealthy people who hoarded money with a very miserly business attitude, lacking in intellectual stability and had very little regard for any Vedic ritual.
- Maharshi Yaska also refers to Panis as business minded people or tradesmen”.
"
panimsca vanijaha”(Niruktha 6.26)
"
"
The Vedas also talk of बेकनाटा || 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 the following Rg mantra
"
"
कदू महीरध्र्ष्टा अस्य तविषीः कदु वर्त्रघ्नो अस्त्र्तम |
इन्द्रो विश्वान बेकनाटानहर्द्र्श उत करत्वा पणीन्रभि || Rk Veda (8.66.10)"
Here the word अहर्द्र्श || ahardrisha has been explained in detail by Sayanaacharya as follows by Dr. K. L. Narayanacharya
" 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""
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.
- In Rig Veda the word pani” has been mentioned in the prayers offered to Usha Devi.
Meaning : 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
In Vedic economy, 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 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 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 Angirasas. Indra as their leader defeated the Panis and brought back the wealth. (page no 22 of Ref 2).
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 destroyed the panis or the bekanatas.
Panis and Gograhana
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 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 Rg 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.
In 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)
"
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 || Srimad Bhagavatham (10.4.39-42)
"
Meaning :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)
सम्वाद || Discussion
The panis are materialistic people and enemies of wisdom who envy the jnanis. Aspiring only the materialistic world, trying to exploit the society for personal gains, 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 Max Mueller & Bishop Caldwell's Aryan-Dravidian Hoax claims that the Panis were chased away by the Aryas.
The society or the world is generally filled with materialistic ideologies — those who are like Panis or Dasyus. Dasyus are traders like Pani, comes from the root word: Dus” those who have business as their goal. The alternative word given by Yaska in Nirukti is: dasaha dassyathe upadasayathi’. Not so sure about this ??
The point is that business and farming or transactions is required for the society 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. Thus, vedas rather than speaking only from a historical perspective establish an eternal truth. And this indicates that since times immemorial jnana shakti is constantly in war with ajananis (unintelligent people). Panis could be from any kula or race or any civilization, but that is a secondary consideration for Vedas.
Sadly, Panis exist in the present society also. Panis do not indicate just the community, but are the miserly intentions of people or their actions and behaviour. When our spiritual knowledge is kept in darkness it gives rise to wrongful transactions and ||nasthik (atheism).
References
- K. L. Narayanacharya, Veda Sanskrita Parichaya
- Prakash Charan Prasad, Foreign Trade and Commerce in Ancient India