Chapter XXII. The Conquest over the Dasyus
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The Dasyus stand in opposition to both the Aryan gods and the Aryan seers. The gods are born from Aditi in the Supreme Truth of things, the Dasyus or Danavas from Diti in the nether darkness; they are the Lords of Light and the Lords of Night fronting each other across the triple world of earth, heaven and mid-air, body, mind and the connecting breath of life. Sarama in X.108, descends from the supreme realm, parākāt; she has to cross the waters of the rasā, she meets the night which gives place to her for fear of her overleaping it, atiṣkado bhiyasā; she arrives at the home of the Dasyus, dasyor oko na sadanam, which they themselves describe as the reku padam alakam, the world of falsehood beyond the bound of things. The supreme world also surpasses the bound of things by exceeding or transcending it; it is reku padam, but satyam not álakam, the world of the Truth, not the world of the falsehood. The latter is the darkness without knowledge, tamo avayunaṃ tatanvat; Indra, when his largeness exceeds (ririce) heaven and earth and mid-world, creates for the Aryan the opposite world of truth and knowledge, vayunavat, which exceeds these three domains and is therefore reku padam. This darkness, this lower world of Night and the Inconscient in the formed existence of things symbolised in the image of the mountain which rises from the bowels of earth to the back of heaven, is represented by the secret cave at the base of the hill, the cave of the darkness.
But the cave is only the home of the Panis, their field of action is earth and heaven and the mid-world. They are the sons of the Inconscience, but themselves are not precisely inconscient in their action; they have forms of apparent knowledge, māyāḥ, but these are forms of ignorance the truth of which is concealed in the darkness of the inconscient and their surface or front is 
falsehood, not truth. For the world as we see it has come out of the darkness concealed in darkness, the deep and abysmal flood that covered all things, the inconscient ocean, apraketaṃ salilam (X.129.3); in that non-existence the seers have found by desire in the heart and thought in the mind that which builds up the true existence. This non-existence of the truth of things, asat, is the first aspect of them that emerges from the inconscient ocean; and its great darkness is the Vedic Night, rātrīṃ jagato niveśanīṃ (1.35.1), which holds the world and all its unrevealed potentialities in her obscure bosom. Night extends her realm over this triple world of ours and out of her in heaven, in the mental being, Dawn is born who delivers the Sun out of the darkness where it was lying concealed and eclipsed and creates the vision of the supreme Day in the non-existence, in the Night, asati ketum (1.124.11). It is therefore in these three realms that the battle between the Lords of Light and the Lords of the Ignorance proceeds through its continual vicissitudes.
The word paṇi means dealer, trafficker, from paṇ (also pan1, cf. Tamil paṇ, Greek ponos, labour) and we may perhaps regard the Panis as the powers that preside over those ordinary Unillumined sense-activities of life whose immediate root is in the dark subconscient physical being and not in the divine mind. The whole struggle of man is to replace this action by the luminous working of mind and life which comes from above through the mental existence. Whoever thus aspires, labours, battles, travels, ascends the hill of being is the Aryan (ārya, arya, ari with the various senses, to toil, to fight, to climb or rise, to travel, to prepare the sacrifice); for the work of the Aryan is a sacrifice which is at once a battle and an ascent and a journey, a battle against the powers of darkness, an ascent to the highest peaks of the mountain beyond earth and heaven into Swar, a journey to the other shore of the rivers and the ocean into the farthest Infinity of things. The Aryan has the will to the work, he is the doer of the work (kāru, kīri, etc.), the gods who put their force into his work 
are sukratu, perfect in power for the sacrifice; the Dasyu or Pani is the opposite of both, he is akratu. The Aryan is the sacrificer, yajamāna, yajyu; the gods who receive, uphold, impel his sacrifice are yajata, yajatra, powers of the sacrifice; the Dasyu is the opposite of both, he is ayajyu. The Aryan in the sacrifice finds the divine word, gīḥ, mantra, brahma, uktha, he is the brahmā or singer of the word; the gods delight in and uphold the word, girvāhas, girvaṇas, the Dasyus are haters and destroyers of the Word, brahmadviṣaḥ, spoilers of speech, mṛdhravācaḥ. They have no force of the divine breath or no mouth to speak it, they are anāsaḥ; and they have no power to think and mentalise the word and the truth it contains, they are amanyamānāḥ: but the Aryans are the thinkers of the word manyamānāḥ, holders of the thought, the thought-mind and the seer-knowledge, dhīra, manīṣī, kavi; the gods are also the supreme thinkers of the Thought, prathamo manotā dhiyaḥ, kavayaḥ. The Aryans are desirers of the godheads, devayu, uśij; they seek to increase their own being and the godheads in them by the sacrifice, the word, the thought; the Dasyus are god-haters devadviṣaḥ, obstructors of the godhead, devanidaḥ, who desire no increase, avṛdhaḥ. The gods lavish wealth on the Aryan, the Aryan gives his wealth to the gods; the Dasyu withholds his wealth from the Aryan until it is taken from him by force, and does not press out the immortal Soma-wine for the deities who seek its rapture in man; although he is revān, although his cave is packed with cows and horses and treasures, gobhir aśvebhir vasubhir nyṛṣṭaḥ (X. 108.7), still he is arādhas, because his wealth gives no prosperity or felicity to man or himself,– the Pani is the miser of existence. And in the struggle between the Aryan and the Dasyu he seeks always to plunder and destroy, to steal the luminous cows of the latter and hide them again in the darkness of the cave. “Slay the devourer, the Pani; for he is the wolf (the tearer, vṛkaḥ)”
(VI.51.14).
It is evident that these descriptions could easily be applied to human enemies who hate the cult and the gods of the Aryan, but we shall see that such an interpretation is entirely impossible because in the hymn 1.33, in which these distinctions are most clearly drawn and the battle of Indra and his human allies with 
the Dasyus most elaborately described, these Dasyus, Panis and Vritras, cannot possibly be human fighters, tribes or robbers. In this hymn of Hiranyastupa Angirasa the first ten verses clearly refer to the battle for the Cows and therefore to the Panis. “Come, let us go seeking the cows to Indra; for it is he that increases the thought in us; invincible is he and complete are his felicities, he releases for us (separates from the darkness) the supreme knowledge-vision of the luminous cows, gavāṃ ketam param āvarjate naḥ. I fly to the unassailable giver of riches like a bird to its beloved nest, bowing down to Indra with the supreme words of light, to him to whom his affirmers must call in their journey. He comes with all his armies and has fastened firmly his quivers; he is the fighter (the Aryan) who brings the cows to whomsoever he desires. O Indra who hast increased (by our word), hold not back for thyself thy much delight, become not in us the Pani, coṣkūyamāṇa indra bhūri vāmaṃ mā paṇir bhūr asmad adhi pravṛddha.” The last phrase is a striking one and in the current interpretation its real force is avoided by rendering “do not become a miser with regard to us”. But this is to ignore the fact that the Panis are the withholders of the wealth who keep it for themselves and give it neither to god nor man. The sense obviously is, “Having thy much wealth of the delight, do not be a Pani, one who holds his possessions only for himself and keeps them from man; do not hold the delight away from us in thy superconscient as the Panis do in their subconscient secrecy.”
Then the hymn describes the Pani, the Dasyu and Indra’s battle with him for the possession of earth and heaven. “Nay, thou slayest with thy weapon the wealthy Dasyu, ranging alone with thy powers that serve thee, O Indra; they on thy bow (the powers as arrows) sped diversely in all directions and they who keep possession and sacrifice not went unto their death. Their heads were scattered far from them, they who do not sacrifice yet strove with the sacrificers, when, O lord of the shining steeds, O strong stander in heaven, thou didst cast out from Heaven and Earth those who observe not the law of thy working (avratān). They fought against the army of the blameless one; the Navagwas set him on his march; like bullocks who fight against the 
bull they were cast out, they came to know what was Indra and fled from him down the slopes. O Indra, thou foughtest them who laughed and wept on the other side of the mid-world (rajasaḥ pāre, i.e. on the borders of heaven); thou didst burn down the Dasyu out of heaven from on high, thou didst foster the expression of him who affirms thee and gives the Soma. Making the circle of the earth, they shone in the light of the golden gem (an image for the Sun); but for all their rushing they could not pass beyond Indra, for he set spies all around by the Sun. When thou possessedst earth and heaven all around with thy vastness; O Indra, by the speakers of the word (brahmabhir) thou didst cast out the Dasyu, attacking those who can think not (the Truth) by those who think, amanyamānāṃ abhi manyamānaiḥ. They attained not to the end of heaven and earth; Indra, the bull, made the lightning his helper, by the Light he milked the shining cows out of the darkness.”
The battle takes place not on earth but on the other shore of the Antariksha, the Dasyus are driven out of heaven by the flames of the thunderbolt, they circle round the earth and are cast out of both heaven and earth; for they can find no place in either heaven or earth, all being now full of the greatness of Indra, nor can conceal themselves anywhere from his lightnings because the Sun with its rays gives him spies whom he sets all round and in the brightness of those rays the Panis are discovered. This can be no description of an earthly battle between Aryan and Dravidian tribes; neither can the lightning be the physical lightning since that has nothing to do with the destruction of the powers of Night and the milking of the cows of the Dawn out of the darkness. It is clear then that these non-sacrificers, these haters of the word who are incompetent even to think it are not any human enemies of the Aryan cult. They are the powers that strive for possession of heaven and earth in man himself; they are demons and not Dravidians.
It is noteworthy that they strive, but fail to attain the “limit of earth and heaven”; we may suppose that these powers seek without the word or the sacrifice to attain to the higher world beyond earth and heaven which can be conquered only by the word and the sacrifice. They seek to possess the Truth under 
the law of the Ignorance; but they are unable to attain to the limit of earth or heaven; only Indra and the gods can so exceed the formula of mind, life and body after filling all three with their greatness. Sarama (X.108.6) seems to hint at this ambition of the Panis; “May your words be unable to attain, may your embodiments be evil and inauspicious; may you not violate the path to travel upon it; may Brihaspati not give you happiness of the two worlds (divine and human).” The Panis indeed offer insolently to be friendly with Indra if he will stay in their cave and be the keeper of their cows, to which Sarama answers that Indra is the overcomer of all and cannot be himself overcome and oppressed, and again they offer brotherhood to Sarama if she will dwell with them and not return to the far world whence she has come by the force of the gods against all obstacles, prabādhitā sahasā daivyena. Sarama replies, “I know not brotherhood and sisterhood, Indra knows and the dread Angirasas; desiring the Cows they protected me so that I came; depart hence, O Panis, to a better place. Depart hence, O Panis, to a better place, let the Cows ye confine go upward by the Truth, the hidden Cows whom Brihaspati finds and Soma and the pressing-stones and the illumined seers.”
We have the idea also of a voluntary yielding up of their store by the Panis in VI.53, a hymn addressed to the Sun as the Increaser Pushan. “O Pushan, Lord of the Path, we yoke thee like a chariot for the winning of the plenitude, for the Thought.... O shining Pushan, impel to giving the Pani, even him who giveth not; soften the mind even of the Pani. Distinguish the paths that lead to the winning of the plenitude, slay the aggressors, let our thoughts be perfected. Smite the hearts of the Panis with thy goad, O seer; so make them subject to us. Smite them, O Pushan, with thy goad and desire in the heart of the Pani our delight; so make him subject to us.... Thy goad thou bearest that impels the word to rise, O shining seer, with that write thy line on the hearts of all and sever them, (so make them subject to us). Thy goad of which thy ray is the point and which perfects the herds (of thought-vision, paśusādhanī, cf. sādhantāṃ dhiyaḥ in verse 4), the delight of that we desire. Create for us the thought that wins the cow, that wins the 
horse, that wins the plenitude of the wealth.”
If we are right in our interpretation of this symbol of the Panis, these ideas are sufficiently intelligible without depriving the word of its ordinary sense, as does Sayana, and making it mean only a miserly, greedy human being whom the hunger-stricken poet is thus piteously importuning the Sun-God to turn to softness and charity. The Vedic idea was that the subconscient darkness and the ordinary life of ignorance held concealed in it all that belongs to the divine life and that these secret riches must be recovered first by destroying the impenitent powers of ignorance and then by possessing the lower life subjected to the higher. Of Indra it has been said, as we have seen, that he either slays or conquers the Dasyu and transfers his wealth to the Aryan. So also Sarama refuses peace with alliance to the Panis, but suggests their submission to the gods and the Aryans by the surrender and ascent of the imprisoned cows and their own departure from the darkness to a better place, ā varīyaḥ (X. 108.10,11). And it is by the strenuous touch of the goad of the luminous seer, Pushan, lord of the Truth, the goad that drives open the closed heart and makes the sacred word to arise from its depths, it is by this luminous-pointed goad which perfects the radiant cows, accomplishes the luminous thoughts, that the conversion of the Pani is effected; then the Truth-god in his darkened heart also desires that which the Aryan desires. Therefore by this penetrating action of the Light and the Truth the powers of the ordinary ignorant sense-activity become subject to the Aryan.
But, normally, they are his enemies, not dāsa, in the sense of submission and service (dāsa, servant, from das the
work), but in the sense of destruction and injury (dāsa, dasyu, an enemy, plunderer, from das to divide, hurt, injure). The Pani is the robber who snatches away the cows of light, the horses of the swiftness and the treasures of the divine plenitude, he is the wolf, the eater, atri, vṛka; he is the obstructor, nid, and spoiler of the word. He is the enemy, the thief, the false or evil thinker who makes difficult the Path by his robberies and obstructions. “Cast away utterly far from us the enemy, the thief, the crooked one who places falsely the thought; O master of 
existence, make our path easy to travel. Slay the Pani for he is the wolf, that devours” (VI.51.13,14). His rising to the attack must be checked by the gods. “This god (Soma) in his birth with Indra for helper held back by force the Pani” (VI.44.22), and won Swar and the sun and all the riches. The Panis have to be slain or routed so that their riches may be ravished from them and devoted to the higher life. “Thou who didst sever the Pani in his continuous ranks, thine are these strong givings, O Saraswati. O Saraswati, crush the obstructors of the gods” (VI.61.1,3). “O Agni and Soma, then was your strength awakened when you robbed the Pani of the cows and found the one Light for many” (1.93.4).
When the gods awake in the Dawn for the sacrifice, the Panis must not awake also to interfere with its successful progress; let them sleep in their cavern darkness. “O Dawn, queen of the plenitudes, awaken those who fill us (the gods), but let the Panis sleep unawakening. Richly dawn for the lords of the plenitude, O queen of the plenitude, richly for him who affirms thee, O Dawn that art Truth. Young she shines out before us, she has created her host of the ruddy cows; in the non-existent vision has dawned out wide” (1.124.10,11). Or again in IV.51.1-3, “Lo, in front of us that supreme light full of the knowledge has arisen out of the darkness; daughters of heaven shining wide, the Dawns have created the path for the human being. The Dawns stand in front of us like pillars in the sacrifices; breaking out pure and purifying they have opened the doors of the pen, the darkness. Breaking forth today the dawns awaken to knowledge the enjoyers for the giving of the rich felicity; within where there is no play of light let the Panis sleep unwaking in the heart of the darkness.” Into this nether darkness they have to be cast down from the higher planes while the Dawns imprisoned by them in that night have to be lifted to the highest planes. “Panis who make the knot of the crookedness, who have not the will to works, spoilers of speech, who have not faith, who increase not, who do not sacrifice, them has Agni driven farther and farther; supreme, he has made them nethermost who will not sacrifice. And (the Cows, the Dawns) who rejoiced in the nether darkness, by his power he has made to move to the highest.... He has broken down by his blows the walls that limit, he has given the Dawns to be possessed by the Aryan”, aryapatnīr uṣasaś cakāra (VII.6.3-5). The Rivers and Dawns when in the possession of Vritra or Vala are described as dāsapatnīḥ; by the action of the gods they become aryapatnīḥ, they become the helpmates of the Aryan.
The lords of the ignorance have to be slain or enslaved to the Truth and its seekers, but their wealth is indispensable to the human fulfilment; it is as if “on the most wealth-abounding head of the Panis” (VI.45.31) that Indra takes his stand, paṇīnāṃ varṣiṣṭhe mūrdhann asthāt; he becomes himself the Cow of Light and the Horse of Swiftness and lavishes an ever-increasing thousandfold wealth. The fullness of that luminous wealth of the Panis and its ascent heavenward is, as we know already, the Path and the birth of the Immortality. “The Angirasas held the supreme manifestation (of the Truth), they who had lit the fire, by perfect accomplishment of the work; they gained the whole enjoyment of the Pani, its herds of the cows and the horses. Atharvan first formed the Path, thereafter Surya was born as the protector of the Law and the Blissful One, tataḥ sūryo vratapā vena ājani. Ushanas Kavya drove upward the Cows. With them may we win by the sacrifice the immortality that is born as a child to the Lord of the Law,” yamasya jātam amṛtaṃ yajāmahe (1.83.4,5). Angirasa is the Rishi who represents the Seer-Will, Atharvan is the Rishi of the journeying on the Path, Ushanas Kavya is the Rishi of the heavenward desire that is born from the seer-knowledge. The Angirasas win the wealth of illuminations and powers of the Truth concealed behind the lower life and its crookednesses; Atharvan forms in their strength the Path and Surya the Lord of Light is then born as the guardian of the divine Law and the Yama-power; Ushanas drives the herded illuminations of our thought up that path of the Truth to the Bliss which Surya possesses; so is born from the law of the Truth the immortality to which the Aryan soul by its sacrifice aspires.