Sukta 26
Sukta 4.26
Vāmadeva Gautama (RV 4.26 is traditionally his)
Triṣṭubh
RV 4.26 is a striking self-revelatory hymn where the seer speaks in an “aham” (I am) voice, identifying with archetypal powers and legendary figures, as if Indra’s own consciousness is speaking through him. It then turns to the mythic flight of the Śyena (falcon) who brings Soma for Manu—symbolizing the victorious seizure of divine ecstasy and the casting away of hostile forces. The hymn’s purpose is both praise (stuti) of Indra/Soma-power and a declaration of the seer’s inspired identity that participates in that divine victory.
In this hymn
Addressed to
Mantras
Mantra 1
अहं मनुरभवं सूर्यश्चाहं कक्षीवाँ ऋषिरस्मि विप्रः । अहं कुत्समार्जुनेयं न्यृञ्जेऽहं कविरुशना पश्यता मा ॥
मैं मनु बना, मैं सूर्य बना। मैं रिशि कक्षिवन हूँ, मुझे ज्ञान मिला है। मैंने अर्जुन के बेटे कुत्सा को आगे बढ़ाया। मैं कवि उशना हूँ, मुझे देखो।
Mantra 2
अहं भूमिमददामार्यायाहं वृष्टिं दाशुषे मर्त्याय । अहमपो अनयं वावशाना मम देवासो अनु केतमायन् ॥
मैंने ज़मीन आर्य लोगों को दी। जो लोग भगवान को पूजा चढ़ाते हैं, उनको मैंने बारिश दी। मैंने पानी को उसकी दिशा में चलाया। देव लोगों ने मेरा साथ दिया, वो मेरे पीछे आए।
Mantra 3
अहं पुरो मन्दसानो व्यैरं नव साकं नवतीः शम्बरस्य । शततमं वेश्यं सर्वताता दिवोदासमतिथिग्वं यदावम् ॥
मैं खुश होके शंभर के 99 किले तोड़ दिए। एक सौवाँ किले को भी मैंने तोड़ दिया। दिवोदास राजा के लिए मैंने यह किया। वो राजा बहुत बड़ा था, मैंने उसकी मदद की।
Mantra 4
प्र सु ष विभ्यो मरुतो विरस्तु प्र श्येनः श्येनेभ्य आशुपत्वा । अचक्रया यत्स्वधया सुपर्णो हव्यं भरन्मनवे देवजुष्टम् ॥
वो बाज़ उड़के आगे निकल गया, बहुत तेज़। उसके पास कोई पहिया नहीं था, फिर भी वो अपनी ताकत से उड़ रहा था। उसने भगवान के लिए ऑफरिंग उठाई। वो ऑफरिंग भगवान को पसंद आई।
Mantra 5
भरद्यदि विरतो वेविजानः पथोरुणा मनोजवा असर्जि । तूयं ययौ मधुना सोम्येनोत श्रवो विविदे श्येनो अत्र ॥
जब वो बाज़ ऑफरिंग लेके उड़ रहा था, वो काँप रहा था। इतनी तेज़ थी कि दिल भी तेज़ चल रहा था। वो जल्दी से सोम लेके आया। उसने अपनी जीत का नाम कमाया।
Mantra 6
ऋजीपी श्येनो ददमानो अंशुं परावतः शकुनो मन्द्रं मदम् । सोमं भरद्दादृहाणो देवावान्दिवो अमुष्मादुत्तरादादाय ॥
वो बाज़ सीधा उड़के आया। उसने सोम प्लांट का जूस लाया, जो बहुत दूर से आया था। वो जूस इतना अच्छा था कि मन खुश हो गया। उसने ऊपर वाली दुनिया से सोम उठाया और लाया।
Mantra 7
आदाय श्येनो अभरत्सोमं सहस्रं सवाँ अयुतं च साकम् । अत्रा पुरंधिरजहादरातीर्मदे सोमस्य मूरा अमूरः ॥
बाज़ ने सोम पकड़ा और हज़ारों किलो लाया। इतना सोम लाया कि गिनती नहीं हो सकती। दुश्मन लोग भाग गए, कोई ताकत नहीं बची। सोम के नशे में सब क्लियर हो गया।
Inside Sukta 26
How it unfolds
- Where it opens
A bold “aham” declaration: the speaker identifies with Manu, Sūrya, famed seers, and culture-heroes—announcing inspired, expansive identity.
- 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.
- Climax
The Śyena seizes and brings Soma in overwhelming abundance—symbolizing the decisive acquisition of divine ecstasy and power.
- 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 VedaIn 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
प्र सु ष विभ्यो मरुतो विरस्तु प्र श्येनः श्येनेभ्य आशुपत्वा । अचक्रया यत्स्वधया सुपर्णो हव्यं भरन्मनवे देवजुष्टम् ॥ādāya śyeno abharat somaṃ
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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