Rgvedic Dialogue Hymns (ऋग्वैदिकसंवादसूक्तानि)

The Rigveda contains a number of samvada suktas where a conversation between two entities (animate and inanimate) is presented in the sukta. It represents the earliest surviving sample of this genre, and can be thought of as an early precursor of Sanskrit poetics and dramaturgy.

Samvada or conversational form is a delightful style of teaching concepts. In the Rigveda we find that such suktas abound with refined linguistic aspects rich in sentiment and emotional expressions along with poetic eloquence. Many scholars have declared that these suktas gave the impetus to subsequent generations to develop the art of dramaturgy. The Vedic samvadas are believed to originate from sources which are either aitihasik (historical) or kavi-kalpana (poetic imagination). Commentators such as Sayanacharya and Madhavaacharya focused on the bringing out the rich poetic and literary aspects instead of paying more attention to the characters or place of the storyline mentioned in the sukta.

The commentaries for the samvada suktas indicate natural phenomenon in the Brahmana granthas, Nirukta, other texts such as Brhaddevata. Many western scholars have studied the samvada suktas to express other perspectives of the suktas such as the spiritual and ethical aspects. Samvada style of presenting mantra meanings are specifically found in the Rigveda. In Yajurveda and Atharvaveda we rarely find the samvada suktas while in Samaveda a clear such sukta is not found.

Samvada Suktas in Rigveda

The samvada suktas are dialogue or conversational style, a discussion format of presenting material on various topics. They contain diverse material pertaining to history, social and philosophical topics. Some scholars mention these as Akhyana suktas i.e., narratives. The conversations take place between devatas, devis, rshis, rshipatni (wives of seers), animals, rivers, apsaras, rajas, yuvarajas, rtviks, brahmacharis, and asuras to name a few.

Indra was one of the deities who received great attentions and at least nine of his conversations with various people and things have been eulogised. They are insightful in understanding the characteristics and greatness of 'Vaidika Indra'. Samvada suktas of Indra are found with the Maruts, Agastya, Aditi, Vamadeva, Varuna, Nema Bhargava, Vasukra, Indrani, Vrshakapi and Agni. For example, Indra has fought many wars to establish his supremacy. He is described as fierce, mighty and strong. His birth, activities during yajnas, his passion for drinking soma, wielding the vajra, protecting the subjects etc are mentioned in these suktas.

Agni has been praised in many suktas, as a hotr (priest) and havyavahana (carrier of havya offerings for devatas) while a few Samvada suktas do exist mainly with other devatas.

Samvada suktas found in Rigveda include

1. Indra Marut Samvada - 1.165
2. Indra Agastya Samvada - 1.170
3. Agasthya Lopamudra Samvada - 1.179
4. Vishvamitra Nadi Samvada - 3.33
5. Indra Aditi Vamadeva Samvada - 4.19
6. Indra and Varuna Samvada - 4.42
7. Vasishta Vasishtaputra Samvada - 7.33
8. Vasishta Sudas Samvada - 7.83
9. Indra Nema-Bhargava Samvada 8.100
10. Yama Yami Samvada (यम यमि सम्वादः) - 10.10
11. Indra Vasukra Samvada - 10.27
12. Indra Vasukrapatni Samvada - 10.28
13. Agni Devagana Samvada - 10. 51 to 53
14. Indra Indrani Vrshakapi Samvada - 10.86
15. Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः) - 10.95
16. Devapi Santanu and Brhaspati Samvada - 10.98
17. Sarama Pani Samvada (सरमापणिसंवादः) - 10.108
18. Indra Agni Samvada - 10.124

Some suktas are said to be explicitly in the samvada shaili (style) of presentation although the Anukramanika does not mention so.

Summary of Important Samvada Suktas

Indra Marut Samvada (1.165) and Agastya Indra Samvada (1.170)

Mandala 1 Sukta 165 of Rigveda contains the samvada of Indra and Marutganas. It contains 15 mantras. According to Katyayana's Sarvanukramani mantras 1, 2, 4, 6, 8, 10-12 are from Indra, mantras 3, 5, 7 and 9 are by Maruts and the rest 13, 14 and 15 are by Agastya.

Sukta Summary

In a yajna that Agasthya conducted both Indra and Marutgana are present to receive the havishya offerings. Indra observes the Marutganas and offers few words of praise for them, "Maruts who are of same age and splendor are quite strong. On whose wish they are here? whose invitation did they hear? How much can praise the greatness of these Maruts who travel with great speeds just like the Syena birds." Marutganas hearing these words, think that Indra cannot be victorious over Vrtrasura nor can cause rains without our help. Overcome with Ahankara or pride they ask Indra about the purpose behind such a praise. Annoyed Indra tells them that he does not need any subordinates nor the Maruts and indulges self praise and boasting about his greatness. Indra is powerful, fierce and omnipotent. He is an expert in warfare capable of destroying his enemies with ease. The Maruts are also powerful supporting Indra in wars as well as in fighting wars independently, so they did not like Indra treating them lowly. When Indra reiterates his might the Maruts bow down and offer worship to Indra. Agastya worships the Maruts and asks them for their benevolence.

In the context of Sukta 170 of Mandala 1, having 5 mantras, Indra is disturbed that Agastya is paying more attention to offer havishya to Maruts rather than to him. Here we find the description of lower human nature such as jealousy and intolerance towards others. Agastya notices Indra's anger towards himself for offering havishya to his brothers, the Maruts. Indra then blesses Agastya that havishya offered to both himself and Maruts without any neglect and dissent will bring about auspicious merits to him.

त्वमी॑शिषे वसुपते॒ वसू॑नां॒ त्वं मि॒त्राणां॑ मित्रपते॒ धेष्ठ॑: । इन्द्र॒ त्वं म॒रुद्भि॒: सं व॑द॒स्वाध॒ प्राशा॑न ऋतु॒था ह॒वींषि॑ ॥५॥ (Rig. Veda. 1.170.5)

Esoteric Meaning

Both the above suktas convey the hidden meaning that depicts the workplace psychology and principles to be followed by both management and the workers leading to positive impact on the productivity at workplaces. The suktas imply that in all circumstances the senior (management or employees) and junior employees have equal part to play in the work environment. Neither the junior or ground teams should ever think that they are the cause of the company's development nor should the management show their superiority over the employees. Neither one is great nor the other is less. In Kenopanishad, we find similar concept that devatas such as Agni, Vayu and others are filled with pride about their positions and role in maintaining the world. Brahma teaches them a lesson by showing their incapability to disturb even a blade of grass. It is to be realized that any activity is performed by the power of Brahman.

We have seen how the Rigvedic deities have been classified into

1. Adhyatimika (आध्यात्मिक)
2. Adhidaivika (आधिदैविक)
3. Adibhoutika (आधिभौतिक)

According to Sayanacharya's bhashya, as per the Adhidaivika (आधिदैविक) perspective, Indra is considered as Surya, Maruts are Vayu and Agastya is Yajnakarta. Both Indra and Maruts have an equal role in destroying Vrtra and bringing about good rains. Thus both have their own importance.

In the Adhyatmika (आध्यात्मिक) perspective, Indra is Jivatma, Maruts are Prana and Agastya is Manas. Sayanacharya's bhasya for the mantras of the sukta 165.1 is as follows.

अत्र इन्द्रमरुतसंवादरूपे सर्वत्र प्राणजीवात्मपरतयापि योजनीयम्। (Sayana Bhasya for Rigveda 1.165.1)

Also it should be recalled that in Sayanacharya's bhashya for Rigveda 6.66.4 mantra, it is stated that the Adhyatmarupa (अध्यात्मारुप - own form) of Maruts is that of Prana and Adhidaivika (आधिदैविक - spiritual form) of Maruts is Vayu. Agastya who symbolizes Manas (mind) cannot disregard the Pranashakti and directly relate with Atma. Nor can he disregard the Atma and associate only with Prana to attain devaloka. By the coordinated efforts of both Prana and Atmashakti can one overcome the obstacles (Vrtra) to attain the higher worlds. To reach the goal a concerted effort of Atma (Indra) and Prana (Maruts) is an absolute requirement and hence both of them are offered havishya.

Adding the Adhibhoutika perspective of Dayanand bhashya, we have इन्द्र समर्थो राजा - Indra is the Raja. Pt. Satvalekar describes Maruts as courageous Sainik (soldiers). Agastya is the representative of the people. Here again a coordinated effort of both a Raja and Sainik is required for victory over the enemy. After such a war, both of them (Raja and Sainik) are to be honored by the people. Hence Agastya had honored both Indra and Maruts equally and wholeheartedly.

Agastya Lopamudra Samvada (1.179)

Mandala 1 Sukta 179 in Rigveda contains 6 mantras having the dialogue between Agastya and his wife, Lopamudra. According to the Anukramani, the first two mantras were given by Lopamudra, the next two by Agastya and the last two were by Agastya's pupil. The legend may be called as a 'sage legend'. We find this dialogue in the Vanaparva of the Mahabharata in a different way. As the subject matter of this sukta is conjugal pleasure, Rati is the devata for this sukta.

Summary of the Sukta

Agastya and his wife, Lopamudra lived a pious life. Lopamudra speaks that they have passed many autumns together. Both lived the life of Brahmacharya for a long time. One day Lopamudra by the influence of Kama (desire) invites the caress of her husband Agastya for conjugal pleasure. Agastya also feels an attraction towards her and accepts her wish.

पू॒र्वीर॒हं श॒रद॑: शश्रमा॒णा दो॒षा वस्तो॑रु॒षसो॑ ज॒रय॑न्तीः । मि॒नाति॒ श्रियं॑ जरि॒मा त॒नूना॒मप्यू॒ नु पत्नी॒र्वृष॑णो जगम्युः ॥१ (Rig. Veda. 1.179.1)

Lopamudra says: For many years, days and nights, with self control I have been performing Tapas. Now the shine of the youth is gradually lost with increasing age. Before the onset of old age a wife should always approach her husband at appropriate time.

Agastya replies that the tapas they have endured is not gone in vain and the devatas will always protect them. He says, "We have defeated all enemies, now we will even be victorious in the "hundred year" war (meaning the oldage problems at the age of hundred years). Let us enjoy our conjugal union. Kama has approached me a jitendriya (one who has control over his senses) from many ways. Come into my arms." The last mantra of the sukta is said to have been uttered by Agastya's antevasi or pupil, however some believe that it is Agastya's mantra. He is feeling remorse that he had broken his vow and may get papa (sin). He asks for the forgiveness of his broken vow as being a human, the mind has many hidden desires.