Changes

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.  

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 ==

== Samvada Suktas in Rigveda ==

Samvada suktas found in Rigveda include<ref name=":0" /><ref name=":6">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 44-61)</ref>

Samvada suktas found in Rigveda include<ref name=":0" /><ref name=":6">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 44-61)</ref>

#Indra Marut Samvada - 1.165

#Indra Marut Samvada - 1.165

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 (वृत्रासुरः)|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 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 (वृत्रासुरः)|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.    <blockquote>त्वमी॑शिषे वसुपते॒ वसू॑नां॒ त्वं मि॒त्राणां॑ मित्रपते॒ धेष्ठ॑: ।  

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

 

इन्द्र॒ त्वं म॒रुद्भि॒: सं व॑द॒स्वाध॒ प्राशा॑न ऋतु॒था ह॒वींषि॑ ॥५॥ (Rig. Veda. 1.170.5)</blockquote>

==== Esoteric Meaning ====

==== Esoteric Meaning ====

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.    <blockquote>अत्र इन्द्रमरुतसंवादरूपे सर्वत्र प्राणजीवात्मपरतयापि योजनीयम्। (Sayana Bhasya for Rigveda 1.165.1)    </blockquote>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.     

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.    <blockquote>अत्र इन्द्रमरुतसंवादरूपे सर्वत्र प्राणजीवात्मपरतयापि योजनीयम्। (Sayana Bhasya for Rigveda 1.165.1)    </blockquote>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.     

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.<ref name=":0" />   

 

 

 

Agastya and his wife, Lopamudra lived a pious life    

== References ==

== References ==

[[Category:Rigveda]]

[[Category:Rigveda]]

[[Category:Samvadas]]

[[Category:Samvadas]]