Sukta 27
Sukta 4.27
Vāmadeva Gautama (traditional for RV 4.27)
Soma/Śyena narrative (self-referential ṛṣi voice; also linked to Indra-Soma complex)
Triṣṭubh (probable)
تتكلّم هذه الترتيلة الوجيزة ولكن الشديدة بلسان فاماديفا في صوتٍ إحاليٍّ إلى الذات، وتمزج السيرة الصوفية بالأسطورة: أسطورة سوما–شيينا؛ إذ يعرف الرائي مواليد الآلهة حتى وهو في الرحم، ثم يفلت كالصقر من حصونٍ من حديد. ثم تنعطف الرواية إلى سرقة/جلب سوما المحفوفة بالمخاطر متجاوزةً الحارس كṛśānu، لتبلغ ذروتها في إتاحة سوما طقسيًّا بوصفه شراب إندرا المُبهِج. وغرضها تقديسُ اكتساب سوما وإعلانُ المعرفة المُلهَمة قوةً مُحرِّرةً تبلغ السماء.
Mantras
Mantra 1
गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा । शतं मा पुर आयसीररक्षन्नध श्येनो जवसा निरदीयम् ॥
حتى وأنا في الرَّحِم عرفتُ—بالبحث—جميع مواليد الآلهة. حَرَسَتْني مئةُ حصنٍ من حديد؛ ثمّ، بصفتي الشَّيْنَة (الصقر)، وبسرعةِ القوّة، اندفعتُ خارجًا وطرتُ إلى الأمام—مُحرِّرًا العارفَ الخفيَّ من جدران السِّجن.
Mantra 2
न घा स मामप जोषं जभाराभीमास त्वक्षसा वीर्येण । ईर्मा पुरंधिरजहादरातीरुत वाताँ अतरच्छूशुवानः ॥
لم يَحْمِلْني بعيدًا عن لذّتي؛ بل ضغط عليّ بقوّةِ التشكيل وبطولةِ القدرة. ثمّ طرحتْ بورَنْدهي (Purandhi) وجوهَ الإنكار، ومع ازدياد الاشتعال عبرتُ الرِّياح—متجاوزًا اضطرابَ حركاتِ البرانا (prāṇa) إلى سَعَةٍ أرسخ.
Mantra 3
अव यच्छ्येनो अस्वनीदध द्योर्वि यद्यदि वात ऊहुः पुरंधिम् । सृजद्यदस्मा अव ह क्षिपज्ज्यां कृशानुरस्ता मनसा भुरण्यन् ॥
حين انقضَّت الشَّيْنَة (الصقر) إلى أسفل، وحين كانت رياحُ السماء تدفع وتُقَلِّبُ الامتلاء—عندئذٍ، مُطلِقًا إيّاه له—قذفَ كْرِشانو (Kṛśānu) الرامي وَتَرَ القوس إلى أسفل؛ غير أنّ الشَّيْنَة، مندفعًا بانعطافِ الذهن السريع، مضى قُدُمًا ولم يُضِع كنزَ البهجة.
Mantra 4
ऋजिप्य ईमिन्द्रावतो न भुज्युं श्येनो जभार बृहतो अधि ष्णोः । अन्तः पतत्पतत्र्यस्य पर्णमध यामनि प्रसितस्य तद्वेः ॥
ذا الجناحُ المستقيمُ—كما أُنقِذَ بُهُجْيُو بقوى إندرا—حملَه من الفضاءِ العظيم، من القمّةِ الشامخة. يطيرُ في الداخل، فتحرّك جناحُ ذي الجناح؛ ثمّ في مسيرِ الدافعِ المُطلَق عرفَ ذلك السبيلَ الحاسم—كيف تُحمَلُ البهجةُ الأعلى بأمانٍ إلى الحياة.
Mantra 5
अध श्वेतं कलशं गोभिरक्तमापिप्यानं मघवा शुक्रमन्धः । अध्वर्युभिः प्रयतं मध्वो अग्रमिन्द्रो मदाय प्रति धत्पिबध्यै शूरो मदाय प्रति धत्पिबध्यै ॥
ثمّ إنّ إندرا السخيّ وضعَ أمامه للشرب الإناءَ الأبيض، الممسوحَ بالأشعّة، المتدفّقَ بجوهرِ سوما اللامع. وقد أعدّه الأدْهْفَرْيُو، وهو أوّلُ ذروةِ الحلاوة—فإنّ إندرا، البطل، جعله أمامه للنشوة: ليشربَ ويزدادَ بأسًا في قوّةِ الحقّ.
Inside Sukta 27
How it unfolds
- Where it opens
A startling declaration of prenatal knowledge: the seer claims awareness of all the gods’ births even ‘in the womb,’ framed as a questing insight.
- Development
The hymn turns to liberation imagery—iron fortresses and a sudden breakout—identifying the escape with the swift Śyena (falcon) motif that carries the precious essence.
- Climax
The dramatic contest of conveyance: the falcon’s downward swoop amid winds and the guardian Kṛśānu’s attack, yet the treasure is not lost.
- Where it settles
Soma arrives into ritual order: the bright, swelling essence is placed in the white vessel, and Indra sets it before him to drink for ecstasy and power.
The deity: Soma
- In the VedaSoma is the radiant pressed draught (andhaḥ), sweet and exhilarating, guarded in mythic space and won by daring flight; once obtained, it is set forth in the shining vessel for Indra to drink and become empowered.
- Cosmic functionMediator between heaven and earth: a life-giving essence that strengthens the gods (especially Indra), sustains ṛta through sacrifice, and links mortal ritual to celestial vitality.
- Inner significanceThe ‘Soma won by the falcon’ symbolizes ecstatic insight and liberated consciousness: inspiration that breaks confinement, crosses obstacles, and becomes a drinkable experience of clarity, strength, and truth-force.
The seer
- Vāmadeva GautamaGautama gotra (Vāmadeva as a Gautama seer) · A prominent Rigvedic ṛṣi of Mandala 4, famed for visionary, self-referential hymns that unite inner realization (brahmavidyā) with ritual power—especially themes of liberation, inspired speech, and Soma.
Famous verses
garbhe nu san… śyeno javasā nir adīyam
अव यच्छ्येनो अस्वनीदध द्योर्वि यद्यदि वात ऊहुः पुरंधिम् । सृजद्यदस्मा अव ह क्षिपज्ज्यां कृशानुरस्ता मनसा भुरण्यन् ॥indro madāya prati dhat pibadhyai
Attributes of the deity
- Sweet (madhu), intoxicating-ecstatic (mada)
- Radiant/white, purified essence
- Won from guarded realms; ‘brought down’ to ritual
- Empowers Indra for heroic action
- Associated with inspired knowledge and release from bonds
Also by this seer
- Rig Veda Mandala 4 (many hymns traditionally attributed to Vāmadeva)
- Hymns to Indra, Soma, Agni, and the Viśve Devāḥ within RV 4 that emphasize poetic inspiration (dhī) and victory-power (ojas)
The rite, step by step
- Prepare the Soma (pressing/purification) and set it in the kalaśa (vessel).
- Recite the hymn to recall Soma’s winning/bringing (Śyena episode) and to invoke safe conveyance and right possession of the draught.
- Offer Soma with proper handling by the Adhvaryu priests; present the ‘first crest of sweetness’ to Indra.
- Invite Indra to drink for mada (ecstatic might) and confirm the rite’s success through praise and reaffirmation of ṛṣi-vision.
Offerings
- Pressed Soma (andhaḥ) in the kalaśa
- Libations of Soma to Indra
- Associated ritual accompaniments typical of Soma service (e.g., clarified butter in connected acts, though this hymn centers on Soma)
Frequently Asked Questions
It blends the seer Vāmadeva’s claim of extraordinary early knowledge with the myth of the falcon (Śyena) bringing Soma from a guarded realm, ending with Soma offered for Indra to drink.
The ‘iron fortresses’ symbolize strong confinement—mythic and inner. The breakout as the falcon suggests liberation: inspired knowledge and divine essence cannot be permanently imprisoned.
Kṛśānu appears as a guardian/archer who tries to stop or strike the falcon during the Soma-bringing episode. His presence highlights the danger and difficulty of obtaining Soma.
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