the myth of the panis in the rig veda

The Myth of the Panis in the Rig VedaAuthor(s): Doris SrinivasanReviewed work(s):Source: Journal of the American Oriental Society, Vol. 93, No. 1 (Jan. - Mar., 1973), pp. 44-57Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/600516 .

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THE MYTH OF THE PANIS IN THE RIG VEDA1

DORIS SRINIVASAN

COLUMBIA UNIVERSITY

I. INTRODUCTION

THE PURPOSE OF THIS PAPER is to examine a myth in the Rig Veda concerning a set of demons called Panis. The myth of the Panis is here seen as an allegorical statement concerning the re- establishment of world order. Aspects of this myth have been previously mentioned in con- junction with other problems in the Rig Veda, but, the myth itself has not been the subject of a critical study. Thus, its story has not been fully explored, nor its symbolism properly understood. In this paper, the distinctive characteristics of the myth are identified mainly by means of a philological study of one Rig Vedic hymn (10.108) which the Indian tradition identifies as pertaining to the legend of the Panis.

A. SYNOPSIS OF THE MYTH

The myth of the Panis tells the story of the Panis who, as anti-sacerdotal forces, withhold a treasure mainly from mythical priests. The treasure consists of horses and cows offered as the priests' honorarium (ddksind), the oblation-giving cows, rays of dawn, dawn itself, the ritual fire, the sun, the path of light and the day. What the Panis are in fact doing is to withhold items essential to the performance of the sacrifice. The rite may not begin in darkness,2 nor can it pro-

1 I wish to thank Professor M. A. Mehendale of the Deccan College, Poona, India, for his helpful criticism of this paper. The paper is based on a section of a chapter IV in the dissertation Concept of Cow in the Rig Veda (Univ. of Pa., 1967). The study was suggested by Pro- fessor W. Norman Brown, with whom I have had valuable discussions on the subject. I am very grateful to Professor Brown for his constant encouragement and many important suggestions. The thesis will be published, in book form, by Motilal Banarsidass. The interested reader can find a more detailed discussion of the myth in the book.

2 The RV clearly indicates that the sacrifice, at the time of the RV, was contingent upon the appearance of dawn. RV 7.78.3 states that the dawns brought forth Suirya, the sacrifice and Agni. The same idea is ex- pressed in RV 7.80.2.

ceed smoothly with neither the oblation nor the honorarium. However, should the sacrifice not be performed, disorder and chaos would engulf the world of men and gods, for the performance of the sacrifice promotes the rtd, a force which causes order to prevail throughout the organized universe. Therefore, for an ordered world struc- ture to exist, a force is needed to release the Panis' treasure. Mere physical force will not work against them; the Panis are nearly indomitable due to the nature of the treasure they withhold. However, their great vulnerability stems from the fact that they have no magic power, or as the Veda says, their "words are no weapons" (10.108.6). The priests, on the contrary, have the most potent magical power at their command. Their chantings evoke that power, the brdhman. With their hymns and songs, the priests and their divine allies triumph over the Panis and cause the treasure to be released. Thus commences the unfold- ing of daylight: dawn's rays emerge from darkness; these are followed by the sunlight. Day begins. The ritual fire is lit. The oblation milk is available, as well as the most esteemed ddksind. Conditions are now such that the sacrifice may begin.

B. METHOD USED TO DEFINE AND EVALUATE THE MYTH

Nowhere in the Rig Veda is the above account presented as one continuous narrative; the full story and its significance must be pieced together from a selection of Rig Vedic hymns. In defining the myth as it appears in the Rig Veda, the problem is to determine what features form the nucleus of the myth, so that only the primary elements enter into the interpretation. We are fortunate in having one hymn which devotes itself entirely to an episode in the story of the Panis. RV 10.108 is recognized by the Indian tradition as relating a legend dealing with the Panis.3 Due to this testimony within the tradi-

3 Nirukta 11.25 in commenting on 10.108.1 states that "There is a legend that the bitch of the gods," [i.e. Saramal "sent forth by Indra, conversed with the demons

44



SRINIVASAN: Myth of Panis in Rig Veda

tion, we can be reasonably sure that the majority of features found in this hymn are germane only to the myth of the Panis. This hymn, thus serves as a reliable standard upon which to base the distinctive features of the myth.

1. Synopsis of RV 10.108

The central issue taken up by 10.108 is the conflict generated by the Panis when they withheld cows, horses and other riches in a rock (10.108.7) on the other side of the River Rasa (10.108.1,2). Determined to free this treasure, Indra sends his messenger, Sarama, to trace the whereabouts of the wealth and arrange for its safe return (v 10.108.2). Sarama, flying around to the ends of the sky (10.108.5) finds the demons and their treasure. The Panis however seem to be in no mood to release it; they would make Indra their cowherd (10.108.3) or offer to make Sarama a sister (10.108.9), but would not surrender their wealth without a fight (10.108.5). The demons do not change their stand even though Sarama warns them that they lack the decisive weapon: holy utterance (v 10.108.6). Unheeding the warning, they will be killed by Indra (10.108.4); Brhaspati will not spare them (10.108.6). More- over, Brhaspati together with Soma, the Pressing Stones and the wise Rsis will let the lowing cows come out (10.108.11), and the cows will be divided up by the Rsis, Ayasya, the Afigirases and the Navagvas (10.108.8).

10.108 leaves off at this point. We are able however to pursue the story further if we isolate the distinctive features of the myth as found in 10.108 and then analyze those Rig Vedic passages wherein these features reappear. These are:

demons: Panis, Vala4 demons' opponents: Indra, Brhaspati, Afigi- rases, other mythic priests, Soma the weapon of victory: holy utterances the withheld treasure: cows, horses, riches The findings resulting from this approach are

treated below. The translation and exegesis of 10.108 follow directly. Next, the detailed philological analysis of the distinctive features is presented. The conclusions, based upon this evidence, terminate the report.

called Panis." L. Sarup, The Nighantu and the Niruzkta, edited and translated, reprint, (Varanasi, 1967), p. 177.

4 See exegesis of 10.108.9. 5 Translations of this hymn are found, outside of the

standard translations of the entire Rig Veda, in: A.

II. ANALYSIS OF THE MYTH

A. TRANSLATIONS AND EXEGESIS OF 10.108

1. (Panis)

kim icchdnti sardmd preddm dnad diire hy ddhvd jd- gurih pardcaihl kdsmehitih cka pdritakmyasit kathdm ra- sayd atarah pdydasi

Seeking what has Sarama reached this place? The road is diminishing far into the distance. What is [your] message for us? How was [your] wandering? How did you cross over Rasa's waters ?

2. (Sarama)

indrasya dutir isita cardmi mahd icchdnti panayo nidhin valj/atiskdido bhiycisa tn na dvat tdtha rasaya ataram pdaynsi

I come, sent [as] messenger of Indra, seeking 0 Panis, your great treasures. Due to fear of leaping over, this6 helped us. Thus I crossed over Rasi's waters. Sayana (hereafter Sfy.) nidhin: brhaspatergonidhin Padas cd: A. Ludwig (DR II, 636);7 K. F. Geldner (HOS 35, 329);8 and Hillebrandt (Lieder, 147) all have Rasa the subject of dvat. This interpretation results from the account given in Jaiminlya Brahmana 2,439,2-3 (s -I. Oertel, p. 101).9 See H. Oldenberg's criticism of this position (Noten, N. F. 13, 331)10 which my translation follows.

3. (Panis) kidiri indrah sarame ka drika ydsyedmrn dutir dsarah paradkt/i ca gdcchdn mitrdm end dadhdmathd gdvam g6patir no bhavdti

Hillcbrandt, Lieder des Rgveda (Gottingen, Leipzig, 1913), p. 147; K. Geldner and A. Kaegi, Siebenzig Lieder des Rigveda (Tiibingen, 1875), p. 78; L. von Schroeder, Mysterium und Mimus im Rigveda (Leipzig, 1908), pp. 173ff; E. J. Thomas, Vedic Hymns, in Wisdom of the East (London, 1923), pp. 51ff; Hanns-Peter Schmidt, Brhaspati und Indra (Wiesbaden, 1968), 185-187.

6 i.e. being Indra's messenger. 7 Ludwig, Der Rigveda, 6 vols. (Prag. 1876-1888). 8 Geldner, Der Rig-Veda, vols. 33-36 in Harvard Orien-

tal Series (Cambridge, 1951-1957). 9 H. Oertel, "Contributions from the Jaiminiya Brah-

mana to the history of the Brahmana literature," JAOS 19 (1898), 96ff.

10 Oldenberg, Rgveda, Textkritische und exegetische No- ten, 2 vols in Abhandlungen der Kiniglichen Gesellschaft der Wissenschaften zu Gittingen, Phil.-Hist. KI., N.F. 11, nr. 5; N.F. 13, nr. 3 (Berlin, 1909-12).

45



Journal of the American Oriental Society 93.1 (1973)

What [is] Indra like 0 Sarama? What [is his] appearance, for whom you now travelled from afar [as] messenger? Should he come, we will form a friendship with him; then may he be the herder of [our] cows.

4. (Sarama)

nahdrm td.m veda ddbhyam ddbhat sd ydsyeddm diutr dsa- ram pardkat/nd tdm gihanti sravdto gabhira hata in- dreta panayah Sayadhve

I know him [to be] not injurable; he harms, [he] of whom I came [as] messenger from afar. Deep rivers cannot hide him; you will lie killed by Indra, O Panis.

5. (Panis)

ima gavah sarame ya aicchah pdri divd dntdnt subhage pdtantilkds ta end dva srjad dyudhvy utasmnkam ayudha santi tigma.

These [are] the cows O Sarama which you sought, flying around to the ends of the sky, O Lovely One. Who would surrender them to you without a fight, and our weapons are sharp.

6. (Sarama)

asenya vah panayo vdcdrisy anisavyus tanvah santu papfh/ ddhrsto va etava astu pdnthd b.haspdtir va ubhayg nd mrlat

Your words [are] no weapons, O Panis. Though your evil bodies may be immune to arrows, or the path in- superable to approach, in either case Brhaspati would not spare you.

Pada a is in response to 5d. Thus vdcdiasi refers to their previous words (Say. vdchdsi: pirvoktdni). In ad- dition, vdcas may also = dyudha in 5d, for in this myth the significant weapons are holy words. The Panis believe their weapons to be potent; Sarama knows better. It is with the priests' vdcas, brdhman, arkd, rdva and ukthd that the Panis will be defeated. asenyd: hapax legomenon in the RV. senya: in RV 1.81.2 Indra is called vira senyo. AV 1.20.2: senya modi- fies vadhd (so also in AV 6.99.2 which Bloomfield SBE 42, p. 1231 translates "hostile weapons"). In AV 18.1.40 sdnya is used with ni vap. All three AV verses ask pro- tection from the effect of senya. I concur with Bloom- field12 that asenyd has the sense of 'weak, feeble' etc.

Padas be are the two suppositions denied by pada d. Each supposition has its own main verb; santu and astu are both employed as the concessive use of the imperative.

11 M. Bloomfield, Hymns of the Atharva-Veda in Sacred Books of the East, vol. 42 (Oxford, 1897).

12 M. Bloomfield, "Some Cruces in Vedic Text, Gram- mar and Interpretation," American Journal of Philology, 38 (1917), 11-13.

anisavyas: "cowardly, not inured to arrows"-Bloom- field.13

ubhayg: Bloomfield,14 "in either case"; he makes padas abc dependent upon d. For Vedic adverbs in aya see T. Burrows, The Sanskrit Language (London, 1955), 281, See also J. Wackernagel, AiG II1, p. 21; II2, p. 917.15 There has been general disagreement as to how this verse ought to be understood. For other opinions see Bloomfield,16 Odenberg (Noten, N. F. 13, 331-2); Geldner (HOS 35, p. 329) also considers 6a as the answer to 5d, and, ubhaya as referring to padas bc.

7. (Panis)

aydam nidhih sarame ddribudhno g6bhir d vvebhir vdsubhir nyrafahlrdksanti tdm pa.dyo ye sugopa reklL paddm dlakam a jagantha

This treasure [chamber] in the base of a rock, [is] filled with cows, horses, riches, O Sarama. The Panis who [are] good herders, guard it; you came to this de- serted place in vain. Pada b: cf. 7.90.6b; 4.27.11 sugopa: i.e. careful guardians riku: A. Debrunner, J. Wackernagel, AiG II2, p. 470 "freilassend;" M. Mayrhofer, KEWA 18, p. 72:17 "er- giebig; reich; from ri.dkti." Geldner (HOS 35, p. 330): "falsche;" Ludwig (DR II, 636): "weit entfernten." Hillebrandt (Lieder, p. 147): "vollen Ort." Pada d: Geldner (HOS 35, p. 329): 4.5.12

8. (Sarama)

&hd gamann .sayahz s6masita ayasyo diigiraso ndvaguahl td etdm irvdm vi bhajanta gdndm dthaitdd vdcah pandyo vdmann it

The rSis, aroused by soma, will come here, Ayasya,18 Aingirases, Navagvas. They will divide this stall of cattle among themselves; then will the Paniis repent this talk.

13 Ibid. 14 Ibid. 15 J. Wackernagel, Altindische Grammatik Band I,

Band II1 (Gottingen 1896-1905). Band II2 by A. De- brunner (G6ttingen, 1954).

16 "Cruces," 12-13. 17 Mayrhofer, Kurzgefasstes etymologisches Worter-

buch des Altindischen, fascs. 1-20 (Heidelberg, 1956-68). 18 See A. B. Keith and A. A. Macdonell, Vedic Index 1

(reprint, Delhi, 1958), 32; A. Bergaigne (La Religion Vddique II, vol. 53 in Bibliothlque de L'dcole des Hautes ltudes [Paris, 1883], p. 292, fn. 2) states that aydsya

is an epithet, not a proper name. He believes it refers to Brhaspati in v. 8; Schmidt (op. cit. p. 189) considers ayasya as an epithet of Indra.

46




itrvdm: means both 'a body of water' and 'an enclosure'--Bohtlingk and Roth;19 Mayrhofer, KEWA I, p. 117. Urvd frequently occurs in this myth where it is translated as 'cowstall' (Ludwig DR II, 636; Grass- mann RV II, 388;20 Schroeder, op. cit. p. 175). This meaning is rejected by Thomas (op. cit. p. 53) and Geldner (Ved. Stud. II, 269ff).21 Geldner suggests 'herd' and 'mountain containing a herd;' for 10.108.8c he prefers 'herd.' My own preference is to keep the idea of a container (arvd from vr "to cover") and to understand pada c as referring to the partition of the treasure chamber (cf. 7.27.1 g6mati vraje bhaja; 5.34.5: bhajati g6mati vraji). However abhajat (gd understood) in 2.24.14 favors Geldner's interpretation. vdcah: without magical connotation.

9. (Panis) eva ca tvdm sarama cdjagdntha prdbdhitd sdhasi daivyena/ svdsdram tvd krnavai md pdnar gd dpa te gdvdm subhage bhajdma

Since you came 0 Sarama urged on by divine force, let me make you a sister; do not go again; we will share cows with you, O Lovely One. Subject of krnavai is Vala; see below.

10. (Saramai) nahdam veda bhrdtrtvdmn n6 svasrtvdm indro vidur dn- girasa ca ghordh/lg6kdmd me acchadayan ydd dyam dpata ita panayo vdriyah

Neither brotherhood nor sisterhood know I; Indra and the fearful Anigirases, they know [it]. When I left, they seemed to me eager for cows; go away from here O Panis, farther away.

1 .22

durdm ita panayo vdriya Td gavo yantu minatlr rtnal b?haspdtir ya' daindan nigulhdh s6mo gravdna .sayas ca v iprah

19 L. Bohtlingk and R. Roth, Sanskrit-Worterbuch ... (St. Petersburg, 1855-75).

20 H. Grassmann, Rig-Veda 2 vols. (Leipzig, 1876-77). 21 R. Pischel and K. F. Geldner, Vedische Studien,

vol. 2 (Stuttgart, 1897). 22 Speaker? Hardly the Painis; possibly Sarama.

Thieme ("Agastya und Lopamudra", ZDMG 113 [1963], 69ff.) does not think that the Afgirases could be the speakers since the finding of the cows is referred to by a verb in the imperfect, the tense of the distant past in the Veda. He considers the verse to be a spell ("Le- gendenzauber") and spoken when an actual event par- allels the mythic situation described in the body of the hymn.

Go far away O Panis; let the lowing cows come out according to the rtd, which Brhaspati found hidden, and Soma, the Pressing Stones and the wise Rsis. minatir: M. Bloomfield (Vedic Concordance, Vol. X in Harvard Oriental Series [Cambridge, 1906], p. 261): possibly mimatir. Schmidt, op. cit. p. 187 and Thieme, op. cit. p. 71 "tauschend." Oldenberg (Noten, N. F. 13, p. 332) adds that shouting is characteristic of this scene. rtd is understood as 'cosmic law, cosmic truth.' Renou states that rtd encompasses 'truth' and 'order' in meaning.23 The force of rtd is connected with the freeing of the cows (v 6.39.2; 1.121.4). Used in this context, Luders (Varuna II, p. 516)24 considers rtd (or rtdsya rdtha, rtdsya didhiti etc.) as a synonym for dhi, matf, arkd, ukthd, brdhman, vdcas etc. He too is of the opinion that the hymn is the weapon used against Vala; its effective- ness, he believes results from the 'truth' (rtd) which the hymns possess (p. 515, fn. 4). 'Truth' may be said to reside in the hymns in that they are thought to describe the correct nature of something; verbalizing such truths evokes magical power (p. 509).

The Panis' refusal to release the treasure caused their ruin. The gods mentioned by Sarama vanquished the demons and broke the rock wherein the wealth was kept. The nature of the riches is specified in other Rig Vedic passages: Brhaspati found the dawn (usds), sun (strya) and g6 (10. 67.5);25 he found usds, the sun (svdr) and fire (agnf) (10.68.9). Brahmanaspati drove out cows (go) and caused svar to appear (2.24.3). Indra created strya, usds, a path (gdai) and agni (3. 31.15). The Afigirases, in 1.71.2, found the day (dhar), svir, and the light of the cows (ketd usra).

23 L. Renou, Ptudes Vddiques et Pdnindennes (hereafter EVP) in Publications de l'Institut de Civilisation In- dienne, fascs. 1-17 (Paris, 1955-69). See fascs. 7, p. 16 and 9, p. 11.

24 H. Liiders, Varuna, 2 vols. (Gottingen, 1951-59). 25 Two meanings could be argued for g6 in the enum-

eration usdsam sdryam gam in 5c. G6 masc. could refer to Agni (cf. 3.31.15; 10.68.9); g6 masc. occurs as an epithet for Agni (e.g. 10.31.10; 8.74.10). Or, g6 could be used in the collective sense to signify 'rays of light' (cf. 1.62.5). Arkd in 10.67.5d is understood as 'light,' referring, in the collective sense to usds, sdrya, g6 in pada c. In general, as well as in this myth, arkd may mean 'hymn' and 'light' (see below). Nighantu 2.20 indicates that arkd may also mean vdjra. Possibly in 10.67.5d, arkd connotes both 'hymn' and 'light' (cf. Renou, EVP 15, 17 ad 10.67.5).

47




B. ANALYSIS OF THE MYTH'S DISTINCTIVE FEA-

TURES

1. Panis: In 10.108 the term pani occurs in the plural and is used in the mythic context. The term is not always so used. Outside of this myth, pani in the RV designates someone who is a miser (cf. 8.64.2 and 10.60.6: pani ... arad- hds), especially in ritual affairs.26 A pani stints with regard to the ddksind and is therefore thought of as one who does not patronize the Ve- dic sacrifice.27 Indeed he is the very antithe- sis of the devout sacrificer (cf. 8.97.2). A pani does not press soma (4.25.7); he does not seem inclined to present offerings in general (cf. 6.53.3; 8.64.2). Consequently, the priests have no praise for him (5.61.8). It is not that a pani is too poor to give; on the contrary, he is described as prosperous (4.25.7). But, his niggardly ways make him contemptible to the Rsis.28

The character of an actual pani accords closely with that of the mythic Panis. RV 7.6.3 gives a succinct description of the demons. They are without spiritual insight (akrati), false (grathin),29 speaking contemptuously (mrdhrdvac),30 bereft of faith (aSraddhd),31 not strengthening (avrdha)32 the

26 On the meaning of pani see Schmidt (op. cit. 209ff); Mayrhofer (KEWA 9, 195); Debrunner and Wackernagel (AiG II2, p. 297).

27 M. Bloomfield (Rig-Veda Repetitions, vol. 20 in Harvard Oriental Series [Cambridge, 1916], p. 287) lists the following terms as being synonyms for pani: asraddhd, dprnat, ayajiid, dyajyu, dditsant, drdvan, krsd, dddsuri, dyajvan, dsunvant, kaudri, dddsvas, csusvi, dde-

vayu, ddevayant, anindrd etc. 28 One indication of this attitude is provided by the

adjectives modifying pani Such a list is provided by B. H. Kapadia, "Panis in the Rg-Veda", Poona Oriental- ist, vol. 27, 1 and 2 (1962), 54.

29 Debrunner and Wackernagel (AiG II2, 342); Geldner

(HOS 34, p. 186): "zugekn6pften"; A. Hillebrandt (Ve- dische Mythologie, vol. 1 [Breslau, 1891], p. 90) agreeing with Sayana's interpretation of grathin as jalpaka, elaborates in taking the term to signify the flow of speech in a foreign tongue and thereby creating the im-

pression that the words run together. Cf. Oldenberg, Noten N. F. 13, p. 9.

30 See Mayrhofer, KEWA 9, p. 595 for the literature which discusses other meanings; Hillebrandt (Ved. Myth. I, pp. 89-90): speech of a foe, a barbarian. So also Renou, EVP 13, 57.

31 Bloomfield ("Contributions to the Interpretation of

gods by means of the offering, and abstaining from the sacrifice (ayajfid). It would indeed seem that the Panis in 10.108 are a mythic intensification of an actual pani.33 As an actual pani opposes the Vedic sacrifice by refusing to honor the rites and the priests, so the group of Panis attempt to thwart it by withholding conditions vital to the sacrifice.

2. Vala: if the Panis constitute a group, then who is the speaker of 10.108.9? Likewise, who is the Pani mentioned in 1.83.4; 1.93.4; 6.44.22; 10.67.6? These verses describe the same myth as 10.108., however they use pani in the sing. to

distinguish one member from the group. Do the Panis have a leader? 10.67.6 seems to indicate so:

Indra cut through Vala, the guardian of the milk cows, with sound as with the hand. He, desiring milk, together with those who glisten with perspiration, caused the Pani to weep; he stole his cows.

This passage permits us to draw the conclusion that pani in the sing. refers to Vala; this is the

only passage where Vala is called a pani. In 6.39.2 he is mentioned together with the group of Panis in a manner suggesting that Vala is the

personification of the enclosure in which the Panis

the Veda," American Jozrnal of Philology, 17 [1896], p. 412): ".. . the epithet asraddhd 'devoid of sraddha'

used of the Panis in RV 7. 6.3 amounts in the end to their characteristic designation 'stingy.' The author shows how the term sraddha, whose primary meaning is 'faith', assumes in the Vedas the extended meaning of 'faith which manifests itself through work.' Thus, having sraddha is in effect having a state of nlind which desires to sacrifice and give. There is a "frequent juxtaposition of draddha ... with yajia, or derivatives of the roots yaj and h . . . with ddksiizd and the root d. . ."(p. 411).

32 Avrdhd is a RV hapax legomenon; it is understood as the negation of vrdhd which is a derivative of the root vrdh. Vrdh means 'to strengthen,' especially in the sense of increasing the power of a god through the strengthening agents of the sacrifice (cf. Bergaigne, Rel. Ved. II, 272ff). Avrdhd refers to one 'who does not increase, i.e. who does not strengthen the gods through offerings.'

33 The close connection between the two has already been noticed by a number of scholars: Bergaigne, Rel. Ved. II, 319; A. B. Keith, The Religion and Philosophy of the Veda and Upanishads, vol. 31 in HOS (Cambridge, 1925), p. 128; O. Strauss, Brhaspati im Veda, Ph. D. diss. Kiel Univ. (Leipzig, 1905), p. 35 and fn. 2 on that p. for further references.

48




have kept the cows. In this verse, ddri refers to Vala; also, Vala is described as having a ridge (sdnu).

The etymology of the term vald bears out its significance in the myth. Bailey34 suggests that vald is a dialect form of the Indo-Iranian vara 'enclosure.' Vala is a derivative of Skt. yr.35 'to enclose, to cover' and literally means 'the covering.'

The picture which emerges so far is that the Panis' treasure is kept hidden in a rocky enclosure; Vala is the personification of this enclosure.36 He is the subject of krnavai in 10.108.9.1

Further evidence to support the belief that Vala and the Panis belong to the same myth comes from a listing of their respective opponents; these demons are the enemies of nearly the same gods. The principal destroyers of Vala are: Indra (e.g. 3.30.10; 6.39.2; 8.14.7), Brhaspati (e.g. 2.24.3; 10.68.5, 6, 9, 10), the Afgirases (e.g. 2.11.20; 2.15.8), the Dasagvas and the Navagvas (1.62.4). Likewise, the Panis are defeated by Indra (e.g. 6.20.4; 10.108.4), Brhaspati (e.g. 10.108.6) the Afigirases (10.108.8) and the Navagvas (10.108.8). Agni (7.6.3) and Soma (9.22.7; 9.111.2; 10.108.11) also join in the battle against the Panis.

The above distribution assumes its full importance if we take note that all these deities, with the exception of Indra, Agni and Soma achieve their main eminence in the RV through their suppression of these demons.

On the basis of the foregoing analysis, The Rig Vedic verses pertaining to both Vala and the Panis are used to comment upon the mythic event outlined in 10.108.

Can the Panis' domain be ascribed to a particular place in the Vedic universe? Where is Vala situated? 10.108 hints of a specific region associated with the Panis. Verse 1 mentions that Sarama had to cross Rasa's waters to get to the Panis; verse 5 adds that she had to fly around to the ends of the sky. Further, RV 7.6.3 notes that the Panis are associated with the western region. These are the only clues concerning the domain of the Panis, and they are

34 H. W. Bailey, "Analecta Indoscythica II", Journal of the Royal Asiatic Society, Parts 1 and 2 (1954), 26-34.

35 Wackernagel, AiG I, 220. 36 See Schmidt (op. cit., p. 135, fn. 1) for other terms

referring to the Panis' enclosure, and, Srinivasan (op. cit. pp. 129-130) for a discussion of specific verses where some of these terms occur.

meager indeed. The identity and location of the Rasa is uncertain.37 Keith and Macdonell38 identify the Rasa as a "mythic stream at the ends of the earth, which as well as the atmosphere it encompasses." Bhave suggests (re. RV 9.41.6) that the Rasf may be a heavenly stream.39 How- ever, it should be noted that in the Epic and Puranic literature rasa-tala denotes the lower world.40 The conjecture that the Panis inhabit the western region of a lower world would accord well with their status of ddsyus.4l A description of the inhabitants of this world agrees remarkably well with what we know of the Panis: "Those who reach this place are actively anti-divine crea- tures .... All the asuras and the dasyus are driven there ... so too, . .. conspirers against the sacrifice, those who would injure the pious and cheat them of the fruit of their good works."42

For this writer, a plausible hypothesis is that the domain of the Panis is in the western sector of a region outside the confines of the Vedic organized world.43 But since the Rig Veda is vague on this matter, this is conjectural.44

3. Indra: 10.108 identifies the Panis' chief opponents. However, they are not involved with the demons to the same degree. Indra's warrior talents are not exclusively confined to the Panis, yet he is mentioned as their opponent more frequently than any of the other gods. Indra cut through Vala; he caused the Pani to weep by taking away his cows (10.67.6). He made a path easy to traverse, to drive out the cows (3.30.10). He drove out the cows and opened Vala (2.14.3). Indra becomes the master of the self-luminous stall (gotrcsya . . svardjah45 10.120.8); the dawns,

37 S. S. Bhave, The Soma-Hymns of the Rgveda, Part II in MA. S. Univ. of Baroda Research Series 5 (Baroda, 1950), p. 81.

38 Vedic Index II, p. 209. 39 Bhave, op. cit. p. 81. 40 Mayrhofer, KEWA 18, p. 48. 41 RV 7.6.3. 42 W. Norman Brown, "The Rigvedic Equivalent for

Hell," JAOS vol. 61 (June, 1941), 78-79. 43 See also fn. 83. 44 For a different location of the Panis, see Schmidt,

op. cit. pp. 241-42. 45 Gotrd = Vala; svardj because he contains 'cows,'

i.e. the rays of dawn. Gotrd could also be 'herd' (the term vacillates between 'stall' and 'herd') in which case the above phrase would describe the rays as self- luminous herd of cattle.

49




knowing him, spread forth, and Indra became the sole master of the cows (3.31.4). But, as often as not, he gets assistance in the fight. And this is a crucial point. In scanning those verses which mention Vala, Pani, Panis together with their adversaries, it is noteworthy that in about half the cases, Indra is assisted by helpers; Brhaspati, the Afigirases, the Navagvas and the Rsis come to his aid. These helpers are mainly committed to the destruction of the Panis, and moreover they can often do the job alone. Thus, Indra's warrior talents are not of prime importance in this myth.46 How are we to explain that

46 Nor, therefore, is Indra of primary importance in this myth. For the opposite view, namely that Indra is the myth's hero, see Schmidt, op. cit. 237 ff. Schmidt's chief argument is that Indra is given the epithet bfhaspdti in several verses pertaining to this myth (1.62.3; 10.108.6,8; Schmidt, 86-87).

For 10.108 the argument rests on verse 6. Schmidt states that here bfhaspdti refers to Indra because it would be senseless to introduce a new divine opponent at this point, when in verse 4 Sarama had already warned the Panis of Indra's might (Schmidt, p. 189). Also, to introduce a new god in verse 6 would be to admit that Indra does not possess the power attributed to him in verse 4 (Schmidt, pp. 86-87). Further, Indra is called bjhaspdti in verse 6 because he, together with the Aft- girases will vanquish the Panis with words (Schmidt, p. 189).

Each of the above points is open to question. First of all, why should Brhaspati not be introduced in the middle of the dialogue when other mythic priests enter the conversation even at a later point? Second, in mentioning that Brhaspati will not spare the Panis (v. 6), Indra's prowess is not diminished. Indra's might does on occasion destroy the Panis (e.g. 2.17.1; 6.17.1) but then it is increased by the chanting of the mythic priests. That is precisely why they are Indra's helpers in this myth. There are passages however which at- tribute the defeat of the Panis to Indra's might alone (5.30.4; 6.17.5; 8.32.5; 6.43.3). It is noteworthy that in such cases, the myth is not recounted in detail; the main deed of the myth, the destruction of the Panis, is included among the other deeds of Indra.

But, physical strength is not the distinctive weapon of this myth; it is the brdhman. To the best of my know- ledge, in only two verses does Indra, unassisted, conquer the Panis with this weapon (6.39.2; 10.67.6). In the majority of cases, the brdhman is evoked by chantings of those priests who assist Indra (e.g. 2.15.8; 4.16.8; 1.62.5; 6.32.2. See also vss. under the discussions on

the mighty Indra relies so heavily upon helpers in this myth ? What powers do these personalities possess that enable them, with or without Indra, to slay the Panis?

4. Brhaspati:47 Brhaspati's name, as well as the doublet, Brahmanaspati, delineate the god's realm of potency; he is lord (pdti) of the mystic power (brahman) found in the universe.48 Brdh- man causes augmentation: "... in the RV brdhman repeatedly appears as a vardhanam, i.e. as something that causes to increase, that grants prosperity, that strengthens, animates."49 The

Brhaspati and the Afgirases). For these reasons, I take b;haspdti in 10.108.6 to refer to the god Brhaspati; he would possess a force superior to that of the Panis and act as a strengthener of Indra's might.

In discussing RV 1.62.3, Schmidt reasons that as ndrah (pada d) refers to the Afigiras (pada a), so brhaspdti (pada c) refers to Indra (pada a). If however we look at vss. 1 through 5 of this hymn, we note that therein are mentioned the entire cast of mythic priests appearing in 10.108. Indeed, if b?haspdti were absorbed into a reference for Indra, then Brhaspati would be the sole important mythic priest not mentioned.

There is a further difficulty with Schmidt's hypothesis: what explanation is to be given for those other vss. which mention the activity of brhaspdti in this myth (e.g. 2.24.3,14; 10.67.3, 4, 5, 8; 10.68.6, 9, 11)? In the context of this particular myth, bihaspdti does not seem to be an epithet of Indra.

47 For the most recent discussion on Brhaspati see Schmidt, op. cit. especially pp. 1-22.

48 Brhaspati is a compound having an accent on both the first and second member (bfhas and pdti). It has been determined by Strauss that all but two occurrences of compounds ending in pdti and having a double accent, use the genitive form in the first member (Strauss, op. cit. 14 ff; cf. Wackernagel, AiG II1, p. 246). Strauss as well as other scholars place bihaspdli into this group and consider brhas as the genitive of the reconstructed stem brh (see L. Renou, "Sur la notion de 'brdhman,'" Journal Asiatique 237 (1949). 10, fn. 1; J. Gonda, Notes on Brahman [Utrecht, 1950], 67. Brh, like brdhman, is from the root brh 'to strengthen, to increase etc.' See Gonda, Brdhman, 18ff; Renou, E VP I, 12, fn. 2. For a different approach see P. Thieme, "Brah- man," ZDMG 102 (1952), 91ff. The author understands the term brdhman as "Formulierung, Gestaltung, For- mung" p. 102; he derives brdhman from *mrdgXh-men- "Formung" p. 127.

49 Gonda, Brahman, p. 40.

50




brdhman is somehow imminent in the prayer.50 The prayer taps as it were this mystic force and attempts to control it for the welfare of those who believe in the Vedic rites. Thus the brahman, through the efficacy of his hymn is able to evoke and control the brdhman.

Brhaspati/Brahmanaspati, a brahman (2.1.3) and pur6hita (2.24.9) of Indra, is the chief divine priest, the master of the brdhman (cf. 2.23.1). His place beside Indra represents the brdhman working to increase, as would an actual weapon, the god's might to conquer the foe.

But why is the brahman and not the vdjra the crucial weapon here? This question can only be answered by revcrting our attention once more to the type of opponents the Panis represent. It is my belief that this myth casts the demons as the supreme enemies of the sacrifice. They have posed a threat to the ritual by the nature of the wealth they have kept, thereby, making it necessary for those desirous of safeguarding the sacrifice, to bring into operation the brahman, and cause it to work against the Panis. That is one reason why priests are so closely identified with the myth. They, being most eager for the survival of the ritual, have the power to defeat the Panis and preserve the rite since they have the ability to evoke the brahman.

5. The Aiigirases: The bond between Indra and the Afigirases alluded to in 10.108.10b rests upon their complementary function in this myth.

The Afigirases are brahmtdns (7.42.1), rsis (10. 62.4) and knowers of the word (padajidh5l 1.62. 2). Thus, they are chiefly characterized as singers and in this capacity enter into a special relationship with Indra. The Afigirases, singing lauds, accompany Indra as he performs the major deeds associated with this myth: while being praised by the Afigirases, Indra splits Vala (2.15.8); shat- tering the stalls, he splits open a great treasure

50 Renou ("brdhman," 8ff.) notes that an initial ap- proximation of brdhman is 'formula, subsequent reci- tation, hymn.' Verbs of speaking, singing, fashioning are associated with the term. However brdhman has a wider meaning than that. For Renou it means 'enig- ma.'

51 Likewise 'knowers of the path'; cf. L. Renou, 'tudes sur le Vocabulaire du Rgveda, No. 5 in Publications

de L'Institut Franfais D'lndologie (Pondich6ry, 1958), p. 22. I agree with Geldner (HOS 33, p. 80) that pada conveys both meanings here.

(4.16.8) and illumines the darkness with the dawn (Usas), the sun (Suirya) and the cows (1.62.5). Indra opened the doors,52 the massive ones for the cows; accompanied by the Afigirases, he released the cows from their stall (6.17.6).

Their voices53 appear to help him (cf. 3.30.10). RV 2.17.1 indicates how. In this verse, the priests who consider the Afigirases as forefathers (cf. 1.62.2; 1.71.2; 10.14.6) begin the hymn addressed to Indra as follows:

Sing this new [song] to him as the Afigirases, so that, as formerly, his energies surge up, as when, with might, all the covered, firm stalls, he, in soma's exhilaration, shook.

sd.smah: M. Bloomfield, "Contributions . .. ," sixth series, ZDMG 48 (1894), 574: ". . the entire range of meanings covered by the word is comprised easily within the ideas 'lightning' and 'fire,' in the literal and applied senses of the word ('vigor, force')." Cf. Renou, EVP 7,57.

Pada b clarifies the Afigirases' position beside Indra; their chant acts as a stimulant, as a strengthener which increases his power. As in the case of Brhaspati, the Afigirases are prominent as Indra's helpers because they control brdhman effectively and cause it to make Indra more mighty.

Through the power of their chanting, the Anigirases can even perform the feats of the myth alone: RV 1.62.2 (to Indra)

To the Great bring your great homage, to the Power- ful One [bring] a lauding Saman, by which our ancient Fathers, the Afigirases, knowing the word [and place], found the cows (while) singing.

padajnah: double entendre; the Aigirases found the cows because they knew the word and the place where the Panis kept the cows. For padas cd, cf. 9.97.39 cd: yend nah pdrve pitdrah padajnah svarvido abht ga ddrim uisndn.

RV 1.71.2 (to Agni) Our Fathers have, with [their] hymns, broken the

firm foundations, the Aigirases have broken the rock

52 ddra = doors of Vala; cf. 6.18.5. 53 vanih: belong to the Afigirases (Ludwig, DR V,

64); Geldner (HOS 33, p. 364) to the Maruts. Contextual- ly, the voices ought to be those of the priests. It is possible however that the Maruts, also considered as singers and priests (see A. A. Macdonell, Vedic Mythology [reprint, Varanasi, 1963], p. 80) enter the myth in that capacity and help Indra in the manner of the Aigi- rases. Actually, 10.78.5 points out that the Maruts, with their chants are like the Afigirases. (Cf. Bergaigne, Rel. Ved. II, 381 ff. for the Maruts as celestial sacrificers).

51




with [their] call. For us they prepared great heaven's path; they found the day, the sunlight, the light of cows. vUil ... drlhda-belong to Vala. Cf. 6.17.6; 7.75.7; 6.18.5 ddrim refers to Vala. It is in accordance with rtd that the Afgirases open up the rock (see 4.3.11).

The meaning of pfda c is: they opened up the path along which light (see pfda d) could traverse the sky.

The appearance of the Aigirases in this myth is due, again as with Brhaspati, to their effective chants (cf. 6.65.5cd: They [i.e. the Afigirases] have split [the rock] with [their] chant and brdhman; the men's invocation to the gods was effective).54

The Afigirases' eagerness to subdue the Panis is easily explained. These divine priests receive a part of the demons' treasure. Indra opened the stall (gotrdm 1.51.3; vrajdm 1.132.4) for them. He drove out the cows for the Afigirases and thrust Vala down (8.14.8). As the wealth was released, the Afigirases shouted, most probably for joy, with the cows (v 5.45.8; 4.3.11; 1.62.3). Their rejoicing took place at the time of dawn's appearance (cf. 5.45.8a). Then these priests ap- pointed protectors among the cows (cf. 3.31.10d).

6. The Navagvas and Dasagvas: Besides the An- girases, another group of priests to appear in this myth is mentioned in 10.108.8: the Navagvas.55 RV 5.45.7 and 10.61.10 also cite them in connection with this myth. RV 10.61.10 indicates that they became involved in the struggle against the Panis because they were lacking in ddksind. Closely allied in this context with the Navagvas are the Dasagvas. Together they opened the stall containing cows (5.29.12); in their presence Indra split Vala open (cf. 1.62.4). With the Navagvas, Indra pursued the cows; with the Dasagvas, Indra found Surya (3.39.5).

7. Other Priests: The final verse of 10.108 states that priests in general (jsayas ca viprdh) helped in the search for the cows. The following passages also refer to the priests who assist or are assisted by a god in this myth (6.32.2, 3; 1.6.5; 6.39.2; 3.31.11).56

54 Vy brkena bibhidur brdmand ca satya nrnam abha- vad devdhutih. For arkd see fn. 24. Renou (EVP 3, 88); it is possible for arkd to mean 'with light.'

55 For a study on Vedic -gva terms and their meaning see Bloomfield, "Contributions," Amer. Jour. of Philo- logy 17, (1896), 422ff.

56 On jatebhir ... sdd u havyair (emendation: svudu- havyair) see Liiders, Varuna II, 517, fn. 5.

8. Soma: The inclusion of Soma (10.108.11) in the myth may be attributed to his being a ritual deity.57 Soma in 9.86.23 opened the stall for the Afigirases; the soma juice found the cows in the stall (9.87.8-the cows found by Soma could be the oblation-giving cows. See below). He took the wealth in cows from the Panis (v 9.22.7).

9. The Weapon of Victory: The characteristics of the gods and demons demonstrate the fine balance of tension between these two opposing groups. As enemies, they are extremely well matched, representing as they do antithetical points of view regarding the Vedic sacrifice. The anti-sacerdotal forces have placed their opponents in grave jeopardy by detaining items the sacerdotal forces need in order to continue their functions. The latter however, and not the Panis, possess the decisive weapon. Appropriately, the weapon of victory is derived from their priestly function: it is primarily by means of the hymn and the brihman which it activates that the opponents of the Vedic ritual are defeated.

A slight foreshadow that the outcome of the struggle will depend upon which side possesses the more effective words is given in 10.108. Verse 6 states that the words (vdcdnsi) of the Panis are not weapons, that is, they are weak and power- less. However the words of the gods have great potency. Indra vanquished the Panis with spells (vccas 6.39.2); the priests, with vdcas daivya opened the firm pen (4.1.15).58 Vdcas, used by Indra's helpers, split open the mountain (4.16.6). Clear- ly, the words (i.e. holy utterances) of the gods are the superior force, and the weakness of the Panis lies in their ineffectual words, words which cannot evoke the brdhman. Of this weakness the opposition takes full advantage. Brahmianaspati splits Vala with brdahman (2.24.3). The Anigirases used brdhman and arkd to split open the rock (6.65.5). The usage of arkd is quite prevalent in this myth. Indra and his helpers released the usriyd with arkd (3.31.11). Brhaspati split the jdsu of Vala with arkd (10.68.6); with it he also drove asunder darkness (10.68.9). Arkd fluctuates in meaning between 'hymn' and 'light' (Renou, EVP 1,6; see EVP 3,69 and EVP 13, 125 for discussions on arkd). YWhen arkd, 'hymn' occurs

57 So also, the Press Stones (10.108.11) are drawn into the myth because of their essential role in the sacrifice.

58 Is vdcas daivya the force (i.e. schas daivya) which has driven Sarama to the Panis' place (10.108.9)?

52



SRINIVASAN: Myth of Pan is in Rig Veda

in this myth, it signifies a magical spell. The terms rdva and uktha are used with the same meaning (e.g. 10.67.6; 1.71.2; 1.62.4). Usas uses dhf to open the stall (5.45.6). The efficacy of priestly utterances is also demonstrated by the use of gr (2.15.8; 4.16.8; 1.62.5); abhi krand, prd stu, ud gd (10.67.3); stan (10.67.5).

10. The Treasure of the Panis: What is the significance of the demons' treasure? Why would they want to withhold cows, horses, riches (10. 108.7), the dawn, sun, fire, the path and the day? Do these items have anything in common ? What do the cows, a significant aspect of the treasure symbolize? Could they represent more than one concept?

In order to answer these questions let us turn once more to the evidence found in 10.108. Verse 7 identifies the Panis' nidhi as consisting of go, asva, vdsu. This enumeration reoccurs in 7.90. 6 where it figures together with hiranya in a list of items the priests desire as ddksini.59 According to 10.107.7ab,6? these are precisely the sort of gifts that didksini may consist of (ddksinduvam ddksinia gam daddti dadksind candrdm utd ydd dhiranyam).

It seems very possible that g6, dsva, vdsu in 10.108.7 are likewise ddksina items, g661 being the cow so-frequently presented for this purpose.62 It should be noted that in a ritual context, go and isva occur together as the dadksina animals (1.126.2; 6.46.2; 8.4.21; 8.46.22; 8.78.2; 9.94.5;

59 isanso ye dddhate svor no gdbhir dsvebhir vdsubhir hiranyaih/indravdayi sirdgo visvam aylir drvadbhir vi- raih prtanadsu sahyuh// The wealthy ones who bestow the

light upon us with cattle, horses, riches, gold, O Indra- Vayu, all through life may these lords, with horses and heroes, prevail in battles. I adopt Geldner's interpretation (HOS 34, p. 261, fn. 6a) for svar, namely that it is equivalent to mdhi jy6tis of Daksina in 10.107.1.

60 Diksina in verse 7 is the female deity personifying the ritual gift. Gam is used in the collective sense.

61 This meaning applies only to g6 in verse 7. Since g6 represents more than one concept in this myth, I have not found it possible to determine its symbolic meaning when the term occurs alone and without qualifiers. Being so used in the rest of 10.108, it is not possible to be more specific as to its meaning in the hymn. For a detailed discussion on the meaning of gd and other 'cow' terms in this myth, see Srinivasan, op. cit. pp. 157- 161.

62 Schmidt (op. cit. p. 240) has reached a similar conclusion.

10.7.2; 10.97.4). I have, on the basis of the above evidence, identified similar gd, dava series occurring in the context of this myth, as ddksini animals which the priests desire to release from the Pa- nis' hold63 (1.83.4; 9.108.6; 10.25.5; 10.62.7;64 possibly 4.28.5).

If the Panis' nidhi consists of ddksina it would explain why the Navagvas, being adaksind (10. 61.10) approached the cowherder (gopd i.e. Vala; cf. 10.108.7: Panis are sugopa) and desired to milk the solid rock. It would provide further insight as to why priests are so closely associated with this myth. They are striving to free that which ought to be bestowed upon them. This aspect of the myth simulates the actual relationship that may have existed between a Vedic priest and a pani.

The treasure of 'cows and horses' has addi- tional significance. Since 'cows and horses' are symbols for 'rays of light' (for cows, see below; for horses see A. A. Macdonell, Vedic Mythology in Grundriss der Indo-Arischen Philologie und Altertumskunde, III Band, 1 Heft A [Strassburg, 1897], 31 and 47), 10.108.7 could also refer to these celestial lights. This meaning for both go and dSva by no means excludes their referring to the ddksind as well. 65 To play upon words and allow them to yield as many desirable allusions as possible is an important feature of Rig Vedic hymns. There is potency in establishing con- ceptual relationships since in effect such relationships seek to identify or clarify the more illusive concept by means of the more concrete one. The intended result gained from establishing concep- tual relationships is that a magical potency is set into operation when the true nature of something is revealed. G6 and dava in 10.108.7 are examples of terms capable of conveying multiple allusions. If these two terms are used to connote 'rays of light,' then g6 = the rays of Usas; if the terms are taken as connoting the ddksina, then g6 adopts another significant relationship with Usas. As dadksind cows, they become the imprisoned wealth of the goddess Daksina with whom Usas is identified. Both meanings assigned to go are rele-

63 See Renou on ddksind in this myth (EVP 3, 7). 64 Renou (EVP 3, 7): ".. .des vaches reconquises

fut issue la premiere ddksina." 65 Possibly the two meanings are equally valid for

vdsu. Note that besides the usual meaning of 'wealth' etc., Nighantu 1,5 lists vdsu as a raSmi term. Cf. Renou, EVP 4, 28.

53




vant to the myth. The priests await the rays of dawn in order to launch the sacrifice, as well as the ddksind cows as recompense for their ritual ef- forts.

The Panis withhold not only the ddksina cow but also the milk cow used to provide the ritual oblation (4.50.5 bfhaspdtir usriyia havyastdah... dd djat). This is the second concept which 'cow' represents in the myth of the Panis. This iden- tification explains why Indra is described as dSi- ram icchdmdnah at the time he fights the Pani (10.67.6). Probably in this instance Indra is fighting to acquire the milk which the priests need for his offering; indeed it is said that one of the cows which was released, milked forth a sweet drink for him (3.31.11).66 Note also that in 10.67.6 Vala is called raksitdram dighandm. His food (avasd) consists of cows (1.93.4); he is nourished by them (g6dhayas 10.67.7). These must be the milk cows that would normally provide for the oblation.67

The significance of the retained 'cow' wealth discussed so far may be evaluated if we translate the mythic situation into its corresponding actual situation. The ddksind cow and the oblation- giving cow are two important functions an actual cow serves in the Vedic ritual. Lack of cows for these two uses would seriously hamper the performance of the rite. The Panis, in withholding these cows, are making an earnest attempt to prevent the sacrifice from operating smoothly. The scope of the priests' involvement thus broadens to include their desire to safeguard the sacrifice itself.

The treasure of the Panis swells with yet one more 'cow.' This 'cow', unlike the preceding ones, does not have an earthly prototype. How- ever it relates to the other two in that it represents an equally essential prerequisite for the performance of the sacrifice. The third 'cow' is 'light', in particular the rays of dawn. The breaking of dawn announces the beginning of a new day and a new round of sacrifices as well. Needed for the rite to commence are light and fire; dawn heralds in both. She is the physical harbinger of the sun, the ritual harbinger of the sacrificial fire.

It is well known that terms meaning 'cow'

66 Cf. 10.61.11cd; te = Indra see 1.121.5cd. 67 Cf. 6.17.1; ydm refers to s6mam. Here Indra burst

open the Panis' stall to obtain the cows which give milk for the soma oblation.

may be used metaphorically for 'rays of light, rays of dawn, dawns.'68 The Indian lexical material is the earliest source to direct our attention to this figure of speech. Nighantu 1.5 lists gdvah and usrah as rasmi terms, and, Nirukta 2.6 reite- rates this: sarve 'pi rasmayo gdva ucyante. In a list of animals associated with different gods in the capacity of vahanas, Nighantu 1.15 mentions arunyo gdva usasdm.

How do we know that the Panis withhold the rays of Dawn? The frequent use of usrd and usrtfy in this context is our first indication. Both terms are derivatives of vas 'to shine.' Renou (EVP 3, 4 fn. 2) defines usrd, dsri and usriya as 'being of Usas' nature,' with the specialized meaning of 'cow' (secondarily 'bull'). Of the 21 fem. occurrences of usrd, the majority are in a mythic context. In that context, usrd means 'morning light, cow.' Usriya has 33 fer. occurrences. Used literally in an economic or ritual context usrfya means 'milk cow' (10.87.17; 9.68.1; 9.96.14; 9.93.2; 1.93.12; 10.61.26). In the myth of the Panis, usriyd = the cow as 'light' (e.g. 7.75.7; 7.81.2) as well as the oblation-giving cow (4.50.5).

Further proof, that 'cow' is 'rays of Dawn' comes from passages dealing with the Usas theme. These passages show that the image of Usas and her cows is not merely a descriptive convention, but a symbolic expression which fits into the framework of this myth.69 RV 5.45.6 states that the mother (i.e. Usas) opened the stall of cows(s) with dh70 (tda dhiyam krndvdimd sakhdyo 'pa yd mitian rnutd vrajdm goh); Vala is vrajd of g6 (3.30.10). RV 7.75.7cd connects this event (ex- pressed as rujdd dr hdni)71 with the release of the cows (dddad usriydnam prdti gdva usdsam vuvasanta). To aid the goddess, the Aiigirases with their arkd and brdhman split the stall containing her herd of cows (6.65.5). Again in 4.1.13: calling the dawns,72 they (i.e. the Afigirases) drove

68 An attempt to explain the correspondence between 'cow' and 'light' is in Srinivasan, op. cit. 60-63; 152-53.

69 H. Oldenberg, Die Religion des Veda (Stuttgart and Berlin, 1923), p. 147.

70 See J. Gonda, The Vison of the Vedic Poets, Dis- putationes Rheno-Trajectinae VIII (The Hague, 1963), pp. 123-4 for the sense of dhiyam.

71 Usas is subject of ruj. 72 usdsas. gen. sg. in Ludwig's translation (DR I,

p. 351).

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out the cows, the milk cows from within the cave, [the cows] whose stall is a rock.73

These verses indicate that Usas is drawn into the myth because her rays, as well as she herself (e.g. 10.67.5) have been captured by the Panis. When Usas and her cows shine forth, Agni will likewise be present in each house (v 1.124.11), and the sun manifested itself (4.3.11).74 Thus a new day is born; that is why dhar (1.71.2) was found by the Afigirases.

III. CONCLUSION

The conclusion arrived at in this study is that the myth of the Panis illustrates the belief that the brahman, activated by Vedic chants, safe- guards the sacrifice against forces trying to under- mine it. The struggle, waged and won primarily by the mythic priests, secondarily by Indra, in essence, releases conditions needed for the sacrifice, assures its performance, defends the rta and works to uphold ordered existence.

At present, and for reasons cited directly below, it is my belief that the myth of the Panis is not so much concerned with the mystery of creation as with the problem of maintaining that which has already been created: 1. Theories dealing with creation assume a position on

some or most of the following points: what is the origin of matter; how did differentiation of matter take place; how did the elements of nature come into being; what is the origin of beings; how and why does all created matter function in an orderly fashion.75 The myth of the Panis does not concern itself with these questions.

2. Were the myth of the Panis a creation myth, it would be one of several allegorical statements on this theme appearing in the Rig Veda;76 the major one is the Indra-Vrtra myth.77 Both the Indra-

73 Note that two 'cow' concepts appear in this verse: the 'rays of dawn' (usra), and, 'the oblation-giving cows' (sudighd). The 'cows' are asmavrajah because Vala acts as their enclosure.

74 Pada b shows that the context of the verse is in the myth of the Panis. Pada d also appears in 10.88.2b, a verse Renou (E VP 14, 91) considers to display a cosmogonic theme.

75 See W. Norman Brown, "Theories of Creation in the Rig Veda," JAOS 85 (1965), pp. 23-24.

76 Brown, ibid. 77 W. Norman Brown, "The Creation Myth of the

Rig Veda," JAOS 62 (1942), pp. 85-98.

Vrtra myth and the myth of the Panis are on the same level of conceptualization: an actual problem is converted into its metaphorical equivalents and the explanation is worked out within the framework of a story. However, there is a great deal of difference between the symbols and stories of these two myths. The degree of difference between these narratives can best be judged by noting that there is little similarity or relationship between the primary features of the Indra-Vrtra myth and the myth of the Panis.78 Why would two different stories be con- structed, at about the same time, to explain the same problem?

3. It is equally difficult to consider the myth of the Panis as a priestly solution to the problem of creation, formulated later than the more folkloric version ex- pressed by the Indra-Vrtra-myth. In scanning Rig Vedic creation theories subsequent to the Indra- Vrtra myth, one cannot fail to note the progression towards more abstract formulations of the problem.79 Why would the myth of the Panis be invented at a time when those theories which do postulate the power of the sacrifice as the cause of creation, drop the mythic form in expressing their views.80

The myth of the Panis cannot therefore be considered as the type of creation myth which formulates a cosmogonic theory. Rather, its traits indicate that the preservation of the Vedic organized world is its main concern. (Should the Pravargya be the sacrifice which the Panis are undermining, the myth's concern with preservation could encompass a concern regarding the reoccurrence of seasonal creation, accomplished by the annual harvest, see fn. 82).81 The problem of preservation is implicit in the conditions under which the Indra-Vrtra myth achieved creation. According to that myth, the creation of the universe was only won through the utmost exertion of the mightiest of gods. Moreover, forces of evil were not eliminated when the universe was created; they were relegated to a specific area below the Vedic world and ruled there by dnrta. That is to say, the orderly world inhabited by

78 See Srinivasan (op. cit. pp. 164-171) for a detailed comparison between these two myths with regard to their chief personages, weaponry, 'cow' symbolism, results of battle.

79 Brown, "Theories," 25 ff. 80 Brown, ibid. 26-7. 81 J. A. B. van Buitenen, The Pravargya (Poona,

1968), p. 37.

55




Vedic man was dearly won, precariously main- tained and constantly threatened. The chief se- curity against those forces desirous of upsetting order is the sacrifice.82 It is against this general

82 Throughout this analysis I have not indicated whether one particular rite, or, Vedic sacrifices in general ought to be linked with these mythic events. This is a difficult matter, one which still needs further work. There is some evidence that one particular rite is being thwarted by the Panis. As to its identity the myth itself provides a number of salient clues. Obviously, it ought to be an early morning sacrifice which uses a milk oblation. Since the priests' ddkcsind is presented in the morning during the period of the Rig Veda (Schmidt, op. cit. pp. 183-4), the time of the rite is doubly con- firmed. Further, the actual performance of the rite seems to be preceded by priestly activity lasting about one

year. This period of preparation is variously described in the language of the myth: in one year the Anigirases split Vala (10.62.2); the Navagvas sang praises for ten months (5.45.7, 11. See Macdonell and Keith, Vedic Index II, 159, fn. 21 ten months being the estimated

pregnancy term). The Pravargya rite answers to these conditions. It is preceded by a special consecration

lasting one year and undertaken by an aspirant who could possibly be the priest (van Buitenen, p. 39). The

gharma offering, originally performed at dawn, consists of a hot milk offering to the Asvins (van Buitenen, p. 3).

If indeed it is the Pravargya which needs to be performed after the Panis' defeat, a number of things fall into place. First, it would explain Indra's inclusion in the myth. Since one of the aims of the Pravargya is to assure seasonal recreation in the form of an abundant

crop ready for harvest, Indra, the creator god, could

easily be assimilated into a struggle which has this end in view. Second, a new avenue of investigation would

open up regarding the myth's difference from other creation myths while at the same time sharing some of their important characteristics (inclusion of Indra and 'water' symbolism). This might be because the myth of the Panis deals not with initial creation but with an annual re-creation which preserves the Vedic status quo. Third, perhaps the puzzling reference to Vena in RV 4.58.4 could be connected with Vena mentioned in the "mystical song which opens the Pravargya..." (van Buitenen, p. 34).

Certain difficulties exist in assigning the Pravargya to this myth. I, for one, would expect the Asvins to play a part in the myth since the milk oblation is exclusively theirs. Why instead is Indra connected with the offering (3.31.10; 10.67.6)? The Mahivira ritual, so

background that the myth of the Panis assumes its meaning.

In the way of a corollary, the myth comments upon another problem of concern to Vedic man, namely, where does sunlight go at night when it sinks below the horizon. Questions concerning the movement of sunlight across the sky seem to pre-date the Aryans in India. "In the archaic cosmology of the Indo-Iranian people, the ob- servation that the sun after entering at evening the nether world in the west again rises the next morning in the east could only be explained by the theory that during the night the sun returns through the nether world from west to east."83

The myth of the Panis relates to and builds upon such an assumption. Accordingly, light in all its varied aspects, after leaving the organized world, is trapped in a western region lying outside of this world, such that, in setting, light leaves the sphere of the rta84 and becomes captive in a place governed by dnrta. This phenomenon is alluded to, I believe, in the cryptic language of RV 10.67.4. In this verse, the 'cows' are said to stand in the bond of dnrta. I understand the 'cows' to be either the three dawns or the three types of 'cow' symbols appearing in the myth of the Panis.85 In either case, the concept

central to the Pravargya is nowhere hinted at in the

myth. The overriding difficulty however, is the lack of conclusive textual corroboration. In checking through van Buitenen's account of the Pravargya, I do not dis- cern any clearly recognizable aspect of the myth alluded to in the Pravargya, nor do I find a Rig Vedic passage which associates the mythic events with a specific sacrifice.

83 F. B. J. Kuiper, "The Bliss of Asa," IIJ 8, No. 2

(1964), p. 115. Kuiper believes that in India this idea was modified by substituting for the nether world its

mythological equivalent, the night sky. Schmidt (op. cit. p. 241) also is of the opinion that in this myth Vala is situated in heaven; he cites 5.45.1 (did . . .ddrim) to substantiate this. However, he seems to grant that the rocky cave may be identified with the nether world

(p. 242). Kuiper likewise would place vala in the nether world (see pp. 113-114).

84 Kuiper (ibid, 111): ".. the sun sets where Rta is hidden..." (RV 5.62.1: ".. Cosmic Order (Rta) which is said to be fixed and hidden where they unharness the horses of the sun," Kuiper, 107; see also fn. 55, p. 107).

85 I consider dnrtasya sdtau to designate a place of darkness (tdmas, v. 4) where dnrta is the prevailing force. To get to this place Sarami had to fly to the

56



SRINIVASAN: SMytl of Panis in Rig Veda

of light is referred to. The region of dnrta is the Panis' domain; they inhabit a sphere where anrta exists (cf. 2.24.6, 7). It is thus in this sphere that light is confined in a rock86 and cannot rise until the Panis are vanquished. With their defeat,

ends of the sky and cross the river Rasa. When it is said that Sarama found the cows going to the rtd (5.45.7), that is, by rtd's path (5.45.8), then rti signifies the right path along which light travels. (Cf. 1.124.3; Renou, EVP 16, 108; Liiders, Varuna II, 464, fn. 4b ad 5.45.7: rt== rtdsya pathin in 5.45.8. Note that Luiders defines rtd as 'truth' residing in the chant; his definition for dnrta is 'falsehood.'

86 Perhaps this mountainous confine surrounds the earth from West to East (Schmidt, op. cit. p. 190).

Dawn is released. As she appears from the east, she goes on rtd's path (1.124.3). The Sun who follows close behind is said, in so doing, to pro- mote rta and suppress dnrta (see 1.152.3).

To summarize, sunlight according to the myth of the Panis, when it leaves the Vedic world, is trapped by anti-sacerdotal demons who inhabit the western region outside and below the confines of ordered existence. Light, withheld in the de- mon's rocky enclosure, is able to re-emerge in the east only after the demons have been defeated by Vedic chantings which evoke the brdhman. Then, light, reappearing in the world of men and gods heralds in the day and begins its journey across the vault of heaven. Thereby it promotes the cosmic law and suppresses chaos.

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