Around 2000 BC, Panis are referred as Traders who kept lots of goods and wealth but they dont share with anyone and also they steal the cows and horses which were essential at that time. So they are kind of most hated and selfish people. There are many Rig vedic Hymns which refers this concept in vedas. What the Rishis are trying to teach us?
Vedas are trying to explain the forces of nature and their significance in transcending. They play very important role in vedic rituals to receive cows, horses and other riches. The common phenomenon in nature is transition from day to night and night to day. In vedas this is considered as struggle between forces of LIGHT and DARKNESS. The night steals the Sun rays or Usha or Aditi and hides it. It will not allow it to be released next day. Indra and other gods fight with Night or Darkness, to release the Sun so that the light is recovered. This is on going struggle. Indra always releasing Herds of Cows and Horses which are essential for the Universe.
Here Panis are misery merchants and traders who hoards goods and wealth. Their primary job is to steal cows and horses like Darkness stole Sunrays.
Sarama is opposite of Panis. She is compared with Usha or Dawn who recovers the rays of the sun that have been carried away by Night. She is also referred as faithful Dog of Indra and also a messenger. There are many stories that Indra finds this stolen cows and releases them.
For Yagnam and Yaagam the treasures are Cows and Horses which are held by Panis. Now to recover these, vedic Sacrifices must be performed, if not, disorder and chaos will engulf the men, gods and Universe. To restore the order, a force is needed to release the treasure held by Panis. Panis dont have any magical power but they are very good at bribing so that the messengers are not able to convince them to reelase the treasures.
On contrary the Rishis or Priests have the most potent magical power at their command the Vedic Hymns which invokes the power Brahmman. With this they invoke Indra, intoxicate him with SOMA, he finds the Cows and Horses hidden by Panis in deep mountain caves and releases them using his weapon Vajrayudham. Thus commences unfolding of Day Light or Ushaa and it is followed by Bright Sun.
Again in the light is stolen by the night, the cycle continues.
In meditation, you experience this cycle. First you stare at Completely Deeper Darkness and then slowly you see Usha or Dawn. Then Brightest Sun or Aditi. Then Sunset which leads to night or Darkness. As the cycles repeat, more and more enlightenment comes to you.
Chapter 10: SaramA and the PaNis: A Mythological Theme in the Rigveda
The myth of SaramA and the PaNis is found in the Rigveda X.108.
The hymn is a colloquy between SaramA, the messenger of the Gods or of Indra and the PaNis or envious demons who have carried off the cows or rays of light which Indra wishes to recover.
Actually the hymn is about the capture by Indra of the cows of the PaNis (who) possess herds of cows which they keep hidden in a cave far beyond the RasA, a mythical river. SaramA, Indra’s messenger, tracks the cows and asks for them in Indra’s name, but is mocked by the PaNis.
Primitive myths came into being out of efforts to arrive at explanations for the phenomena of nature. One very common phenomenon in nature is the daily transition from day to night and night to day. This was conceived of in mythical terms as an eternal struggle between the forces of light and the forces of darkness: the forces of darkness, with unfailing regularity, stole away the Sun or its rays, leading to the onset of night. The forces of light, with equal regularity, rescued the Sun, or recovered its rays, leading to the onset of daytime.
The forces of light had a specific name: Devas (from div-,light). The forces of darkness, however, did not have such a clear-cut name, as darkness (being merely the absence of light and conscience is in dormant state) is a negative phenomenon. The action of stealing and hiding away the Sun or its rays was likened to that of the miserly traders and merchants who hoarded goods and money, hence the name PaNi, originally meaning trader or merchant, was applied to them.
In the course of time, a regular phenomenon of nature was converted into a single mythical incident: the incident involving SaramA and the PaNis.
The progressive development of the three main mythical entities in the SaramA-PaNi myth (ie. SaramA, the PaNis, and the cows) may be noted:
1. SaramA is progressively:
- the Dawn who recovers the rays of the Sun that have been carried away by night.
- the hound of Indra and mother of the two dogs called after their mother SArameyas who are the watchdogs of Yama the God of the Dead.
- the messenger of the Gods or of Indra.
2. The PaNis are progressively:
- in accordance with the original meaning of the word, merchants or traders.
- a class of envious demons watching over treasures.
- the fiends who steal cows and hide them in mountain caverns.
3. The cows are progressively:
- the rays of light carried off and concealed by the demons of darkness, the PaNis.
- the rain-clouds carried off and kept concealed by the PaNis.
- the PaNis hoarded wealth, the cattle and the wealth in horses and in kine.
In X. 108, he hymn says nothing about stolen cattle, but is a direct, blunt demand for tribute in cattle, which the PaNis scornfully reject. They are then warned of dire consequences.
The gist of the hymn is as follows:
- a. SaramA makes her way over long paths and over the waters of the RasA and conveys to the PaNis Indra’s demand for their ample stores of wealth
- b. The PaNis refuse, and tauntingly offer to make Indra the herdsman of their cattle.
- c. SaramA warns them of dire consequences if they refuse Indra’s demand.
- d. The PaNis express their willingness to do battle with Indra. But they offer to accept SaramA as their sister if she will stay on with them and share their cattle and wealth.
- e. SaramA, however, rejects the offer, and issues a final warning.
Here, the hymn ends; and the battle which follows, in which Indra defeats the PaNis, is to be assumed.
Bribes
The cows of the Gods stolen by the PaNis. Gods first send SuparNa, the eagle or the Sun-bird. However, the PaNis bribe him into silence, and he accepts their gifts and returns without any information. The enraged Gods strangled him, and he vomits out the curds, etc. received from the PaNis.
Then the Gods send SaramA. She crosses the RasA and approaches the PaNis. She is also offered bribes, but ( as in the Rigveda) she refuses their blandishments and returns to Indra with the information that the cows are hidden inside the RasA. She and her descendants are then blessed by a grateful Indra.
Here, the another myth develops a curious twist. The same. sequence of events takes place, but this time SaramA accepts the bribe of the PaNis, and apparently transfers her loyalties to them. When she returns to Indra and refuses to disclose the hideout of the cows, Indra kicks her in a rage. She vomits out the milk received as a bribe, and then goes back trembling to the PaNis.
Thus, as the myth develops, we find a radical transformation in the relationship between SaramA and the PaNis. From being initially hostile to each other, the two are increasingly identified with each other, and the nature of the original myth is completely lost.
A side development in this whole myth is the development of the concept of the SArameyas, the sons of SaramA, as the hounds of Yama. They are a pair of four-eyed hounds who guard the pathway leading to the Realm of the Dead, and conduct the souls of the dead to their destination.
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