Rig Veda Sukta 26
Mandala 4Sukta 267 Mantras

Sukta 26

Sukta 4.26

Rishi

Vāmadeva Gautama (RV 4.26 is traditionally his)

Devata

Indra (hymn context), with a strong self-revelatory (aham) voice; sometimes read as the seer speaking with divine identification

Chandas

Triṣṭubh

RV 4.26 est un hymne saisissant d’auto-révélation : le voyant parle à la première personne, dans la voix « aham » (« je suis »), s’identifiant à des puissances archétypales et à des figures légendaires, comme si la conscience même d’Indra s’exprimait à travers lui. Le texte se tourne ensuite vers le vol mythique du Śyena (faucon) qui apporte le Soma à Manu — symbole de la conquête victorieuse de l’extase divine et du rejet des forces hostiles. La visée de l’hymne est à la fois la louange (stuti) d’Indra / de la puissance du Soma et la proclamation de l’identité inspirée du voyant, participante de cette victoire divine.

Recitation with translationRig Veda 4.26

Mantras

Mantra 1

अहं मनुरभवं सूर्यश्चाहं कक्षीवाँ ऋषिरस्मि विप्रः । अहं कुत्समार्जुनेयं न्यृञ्जेऽहं कविरुशना पश्यता मा ॥

Je suis devenu Manu, et je suis devenu le Soleil ; je suis Kakṣīvān, le ṛṣi, l’inspiré. J’ai mis en mouvement Kutsá, fils d’Arjuna ; je suis le poète Uśanā : voyez-moi.

Mantra 2

अहं भूमिमददामार्यायाहं वृष्टिं दाशुषे मर्त्याय । अहमपो अनयं वावशाना मम देवासो अनु केतमायन् ॥

J’ai donné à l’Ārya la vaste terre ; j’ai donné la pluie au mortel qui offre. J’ai conduit les eaux dans leur courant avide ; les dieux ont suivi mon signe — le Ketu.

Mantra 3

अहं पुरो मन्दसानो व्यैरं नव साकं नवतीः शम्बरस्य । शततमं वेश्यं सर्वताता दिवोदासमतिथिग्वं यदावम् ॥

Moi, dans l’allégresse, j’ai brisé les forteresses — neuf et quatre-vingt-dix ensemble — de Śambara. J’ai secouru Divodāsa Atithigva : la centième demeure, toute-conquérante, lorsque je vins en aide.

Mantra 4

प्र सु ष विभ्यो मरुतो विरस्तु प्र श्येनः श्येनेभ्य आशुपत्वा । अचक्रया यत्स्वधया सुपर्णो हव्यं भरन्मनवे देवजुष्टम् ॥

Qu’il s’avance, séparé de vous, ô Maruts ; qu’il s’avance, le faucon parmi les faucons, prompt d’aile. Lorsque, sans roue, par sa propre puissance, le beau-ailé porta pour Manu l’offrande — une oblation chère aux dieux.

Mantra 5

भरद्यदि विरतो वेविजानः पथोरुणा मनोजवा असर्जि । तूयं ययौ मधुना सोम्येनोत श्रवो विविदे श्येनो अत्र ॥

Lorsqu’il le porta au-dehors, frémissant de vitesse, il le lança sur les larges chemins, avec la promptitude de la pensée. Vite il alla avec le Soma miellé, somique; et ici le faucon conquit aussi la renommée — pour cet apport victorieux.

Mantra 6

ऋजीपी श्येनो ददमानो अंशुं परावतः शकुनो मन्द्रं मदम् । सोमं भरद्दादृहाणो देवावान्दिवो अमुष्मादुत्तरादादाय ॥

Le faucon aux ailes droites, offrant le rejeton pressé (aṃśu), apporta du lointain au-delà l’ivresse joyeuse, l’allégresse inspirée. S’agrippant à la puissance emplie des dieux, il porta le Soma depuis cette région plus haute du ciel et l’arracha du faîte suprême.

Mantra 7

आदाय श्येनो अभरत्सोमं सहस्रं सवाँ अयुतं च साकम् । अत्रा पुरंधिरजहादरातीर्मदे सोमस्य मूरा अमूरः ॥

L’ayant saisi, le faucon apporta le Soma — mille pressages et dix mille ensemble. Ici Purandhi, la Puissance de plénitude, rejeta les forces d’hostilité; dans l’ivresse du Soma, les égarements qui troublent deviennent sans trouble, et l’être s’éclaire.

Inside Sukta 26

How it unfolds

  1. Where it opens

    A bold “aham” declaration: the speaker identifies with Manu, Sūrya, famed seers, and culture-heroes—announcing inspired, expansive identity.

  2. Development

    The hymn moves from identity-revelation to mythic action: the Śyena stands out among powers (with Maruts in the background) and undertakes the superhuman task of bearing the god-beloved offering to Manu.

  3. Climax

    The Śyena seizes and brings Soma in overwhelming abundance—symbolizing the decisive acquisition of divine ecstasy and power.

  4. Where it settles

    With Soma’s intoxication, hostility is cast off (Purandhi), and confusion gives way to clarity—ending in a settled sense of victorious, ordered consciousness.

The deity: Indra

  • In the VedaIndra is the mighty wielder of vajra, the heroic drinker of Soma, breaker of obstacles, and champion of the ṛta-aligned community; he is invoked as the force that makes the impossible possible and turns conflict toward victory. In this sukta, his presence is refracted through the seer’s “I am” proclamations and through the Śyena myth that dramatizes the winning of Soma.
  • Cosmic functionTo release and energize life: he opens the blocked waters/light, empowers the sacrifice, and establishes victorious movement from limitation to expansion; through Soma he intensifies divine force and clarity.
  • Inner significanceIndra here signifies awakened will and luminous power within the practitioner—an inner sovereignty that can identify with higher archetypes, seize the ‘Soma’ of inspiration, and dispel confusion and hostility.

The seer

  • Vāmadeva GautamaGautama gotra (Vāmadeva as a Gautama seer of Mandala 4) · Renowned for visionary, self-identificatory (aham) utterance and for hymns that present the ṛṣi’s consciousness as merging with divine powers; traditionally credited with profound inner-realization expressed as direct speech.

Famous verses

aham manur abhavaṃ sūryaś cāham
Verse 4.26.1Programmatic “aham” verse: it frames the hymn as self-revelation and divine identification, presenting the seer’s speech as participating in archetypal, Indra-like sovereignty and inspired vision.Read verse 4.26.1 →
प्र सु ष विभ्यो मरुतो विरस्तु प्र श्येनः श्येनेभ्य आशुपत्वा । अचक्रया यत्स्वधया सुपर्णो हव्यं भरन्मनवे देवजुष्टम् ॥
Verse 4.26.4Introduces the Śyena myth in a vivid, ritual-epic register: the falcon ‘wheel-less’ and self-powered bears the god-beloved offering to Manu, linking myth to Soma-sacrifice efficacy.Read verse 4.26.4 →
ādāya śyeno abharat somaṃ
Verse 4.26.7Culminating Soma-bringing and transformation: abundance of Soma is secured; Purandhi drives away hostility; the hymn explicitly states the shift from bewilderment to lucidity in Soma’s ecstasy.Read verse 4.26.7 →

Attributes of the deity

  • Vajra-bearing might (vīrya)
  • Soma-energized ecstasy and strength
  • Obstacle-breaking and victory-giving
  • Protector of the sacrificer and ally of the Maruts
  • Bringer of clarity/light through conquest of limitation

Also by this seer

  • Primary seer associated with many hymns of Rig Veda Mandala 4 (Vāmadeva Maṇḍala)
  • Hymns to Indra, Agni, and allied deities in Mandala 4 that emphasize inspired vision (vipra) and victorious power (vīrya)

The rite, step by step

  • Preparation of the sacred space and fires (Āhavanīya/Gārhapatya) with preliminary invocations
  • Pressing and purification of Soma (savana), aligning speech (vāc) and intent with ṛta
  • Recitation of the sukta as an energizing stotra: affirming divine identity/aid and invoking victorious power
  • Offering Soma to Indra (and associated powers) with accompanying oblations and praises
  • Closing with prayers for protection, removal of hostility, and establishment of plenitude/clarity (Purandhi theme)

Offerings

  • Soma juice (primary)
  • Ghee/clarified butter oblations
  • Optional: grains or cakes (puroḍāśa) as supportive offerings depending on rite

Frequently Asked Questions

The hymn uses an “aham” voice to show inspired identity: the seer speaks as if his awakened consciousness participates in divine powers and legendary roles, a hallmark of Vāmadeva’s visionary style.

The Śyena is the swift, superhuman bird-power that seizes and brings Soma to Manu. In ritual and symbolism, it represents the victorious acquisition of divine inspiration/ecstasy for the sacrifice.

It teaches that through right offering and inspired speech, one can gain Soma-like clarity and strength, drive away hostile forces, and move from confusion to a steadier, luminous state of mind.

Ask anything about Sukta 26 of the Rig Veda

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