पणि

यन्त्रोपारोपितकोशांशः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

पणि¦ स्त्री पण--आधारे इन्।

१ विषणौ पण्यवीथिकायाम्उज्ज्वलदत्तः। धातुनिर्देशे इक्।

२ पणधातौ पु॰

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

पणिः [paṇiḥ], f. A market. -m.

A miser, niggard.

An impious man, a thief (appearing as a Purohita); Bhāg. 5.9.15.

A bargainer; धरां रजःस्वभावेन पणयो ये च ताननु Bhāg.3.6.28.

N. of a class of demons.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

पणि m. a bargainer , miser , niggard ( esp. one who is sparing of sacrificial oblations) RV. AV.

पणि m. N. of a class of envious demons watching over treasures RV. ( esp. x , 108) AV. S3Br.

पणि m. a thief appearing as a पुरोहितBhP.

पणि m. a market L.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--a priest in a काऌइ temple; the reference is to the पणि of the वृषल chief. भा. V. 9. १५-16.

(II)--a दानव group of रसातल. भा. V. २४. ३०.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

PAṆI(S) : A tribe which opposed the Aryans during the time of Ṛgveda. Yāska's Nirukta states that their profession was trade and commerce.


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*1st word in left half of page 566 (+offset) in original book.

Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Paṇi in the Rigveda appears to denote a person who is rich, but who does not give offerings to the gods, or bestow Dakṣiṇās on the priests, and who is therefore an object of intense dislike to the composers of the Saṃhitā. Hence the gods are asked to attack the Paṇis, who are also referred to as being defeated with slaughter. The Paṇi is opposed to the pious sacrificer as a niggard, and is spoken of as a wolf, the symbol of enmity. In some passages the Paṇis definitely appear as mythological figures, demons who withhold the cows or waters of heaven, and to whom Saramā goes on a mission from Indra. Among the Paṇis Bṛbu was apparently important. In one passage of the Rigveda they are described as Bekanāṭas, or ‘usurers’ (?). In another they are called Dasyus, and styled mṛdhra-vāc, probably ‘of hostile speech,’ and grathin, a word of uncertain meaning. Hillebrandt thinks that the latter epithet refers to the continuous flow of a speech which is not understood, and that mṛdhra-vāc means ‘śpeaking an enemy's speech,’ though not necessarily with reference to non-Āryans. In two passages the Paṇis appear as Dāsas, and in one a Paṇi is mentioned in connexion with wergeld (Vaira), being apparently regarded as equal to a man merely in the price put on his life, but in other respects as inferior.

It is difficult to be certain exactly who a Paṇi was. Roth thinks that the word is derived from paṇ, ‘barter,’ and that the Paṇi is properly the man who will give nothing without return, hence the niggard, who neither worships the gods nor rewards their priests. This view is accepted by Zimmer and by Ludwig. The latter scholar thinks the apparent references to fights with Paṇis are to be explained by their having been aboriginal traders who went in caravans--as in Arabia and Northern Africa--prepared to fight, if need be, to protect their goods against attacks which the Āryans would naturally deem quite justified. He supports this explanation by the references to the Paṇis as Dasyus and Dāsas. It is, however, hardly necessary to do more than regard the Paṇis generally as non-worshippers of the gods favoured by the singers; the term is wide enough to cover either the aborigines or hostile Āryan tribes, as well as demons. Hillebrandt, however, thinks that a real tribe is meant, the Parnians of Strabo, and that they were associated with the Dahae (Dāsa). Moreover, he finds them associated in one passage with the Pārāvatas, whom he identifies with the of Ptolemy, and with Bṛṣaya, whom he connects with of Arrian; he also considers that the frequent mention of the Paṇis as opponents of Divodāsa shows that the latter was on the Arachosian Haraqaiti (Sarasvatī) fighting against the Parnians and Dahae, as well as other Iranian tribes. But the identification of Paṇi and the Parnians is needless, especially as the root paṇ, which is found also in the Greek , shows a satisfactory derivation, while the transfer of Divodāsa to the Haraqaiti is improbable. See also Divodāsa and Bekanāṭa.