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.[1]
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
Samvada suktas found in Rigveda include[1][2]
- Indra Marut Samvada - 1.165
- Indra Agastya Samvada - 1.170
- Agasthya Lopamudra Samvada - 1.179
- Vishvamitra Nadi Samvada - 3.33
- Indra Aditi Vamadeva Samvada - 4.19
- Vasishta Vasishtaputra Samvada - 7.33
- Vasishta Sudas Samvada - 7.83
- Indra Nema Samvada 8.100
- Yama Yami Samvada (यम यमि सम्वादः) - 10.10
- Indra Vasukapatni Samvada - 10.28
- Agni Devagana Samvada - 10. 51 to 53
- Indra Indrani Vrshakapi Samvada - 10.86
- Pururava Urvashi Samvada (पुरुरवा-ऊर्वशी संवादः) - 10.95
- Sarama Pani Samvada (सरमापणिसंवादः) - 10.108
Some suktas are said to be 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
- Adhyatimika (आध्यात्मिक)
- Adhidaivika (आधिदैविक)
- 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.[1]
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.
Summary of the Sukta
Agastya and his wife, Lopamudra lived a pious life