Rig Veda 1.13.7: Mandala 1, Sukta 13, Mantra 7
Sukta 1.13
- Rishi
- Medhātithi Kāṇva
- Devata
- Naktā-Uṣasā
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
नक्तोषासा सुपेशसास्मिन्यज्ञ उप ह्वये । इदं नो बर्हिरासदे ॥
náktōṣā́sā supéśasā asmín yajñá úpa hvaye | idáṃ no bárhir āsáde ||
रात और सवेरा दोनों को बुलाता हूँ। दोनों बहुत सूरत हैं। यह पूजा के पास आओ। यहाँ आसन पर बैठ जाओ। यह जगह तैयार है।
Word by Word
- नक्तोषासा
- Night-and-Dawn (the two goddesses)Noun (dual compound)स्त्रीलिङ्गः, प्रथमा-द्विवचनम् (द्वन्द्वः: ‘नक्तम्’ + ‘उषास्’ एकत्र)Role कर्तृ (आह्वानस्य कर्तारौ)Root नक्त- + उषस्- (द्वन्द्व-समास) → नक्तोषासा
- सुपेशसा
- beautifully adorned / of lovely appearance (dual)Adjectiveस्त्रीलिङ्गः, प्रथमा-द्विवचनम् (नक्तोषासा इत्यस्य विशेषणम्)Role कर्तृ (कर्तृपदस्य विशेषणम्)Root सु- + पेशस् (प्रातिपदिक) → सुपेशस्
- अस्मिन्
- in thisPronounपुं/नपुंसकलिङ्गः, सप्तमी-एकवचनम्Role अधिकरण (स्थान/प्रसङ्गः: ‘in this’)Root इदम् (सर्वनाम-प्रातिपदिक)
- यज्ञे
- sacrifice, ritualNounपुंलिङ्गः, सप्तमी-एकवचनम्Role अधिकरण (यत्र आह्वानम्)Root यज्ञ (प्रातिपदिक)
- उप
- near, towards (as preverb: ‘hither/nearby’)Indeclinable (preverb)अव्ययम्; √ह्वे इत्यनेन सह ‘उप-ह्वये’Root उप (उपसर्ग/अव्यय)
- ह्वये
- I invoke, I callVerbलट् (वर्तमानकालः), उत्तमपुरुषः, एकवचनम्, आत्मनेपदम्Role क्रियाRoot √ह्वे (ह्वा/ह्वे) ‘आह्वाने’
- इदम्
- thisPronounनपुंसकलिङ्गः, द्वितीया-एकवचनम्Role कर्म (आसदनस्य/उपवेशनस्य विषयः)Root इदम् (सर्वनाम-प्रातिपदिक)
- नः
- ourPronounषष्ठी-बहुवचनम् (एन्क्लिटिक रूपम्)Role सम्बन्ध (possessive: ‘our’)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- बर्हिः
- sacrificial grass (barhis), the ritual seatNounनपुंसकलिङ्गः, प्रथमा-एकवचनम्Role कर्तृ (आसदनक्रियायाः कर्ता/आधारः—‘the barhis-seat’)Root बर्हिस् (प्रातिपदिक)
- आसदे
- to sit upon / to approach (the seat)Verb (finite; injunctive/imperative-like in Vedic) / also analyzable as infinitival-purpose form in contextवेदिक-रूपम्: ‘आसदे’ (उद्देश्य/आह्वानार्थे: ‘to sit upon/approach’); परस्मैपद-रूपप्रायः, एकवचनम्Role क्रिया (उद्देश्यः: ‘for sitting/approaching’)Root √सद् ‘उपवेशने/आसदने’ + आ- (उपसर्ग) → आ-√सद्
Sandhi Notes
- नक्तो॒षासा॑ = नक्त- + उषासा (द्वन्द्व-समास; संधिः: अ + उ → ओ)
- अस्मिन्य॒ज्ञे = अस्मिन् + यज्ञे (न् + य → न्य्)
- अन्ये पदाः प्रायः पदपाठानुसारं असन्धिताः।
The meaning
Outer meaning
“Night and Dawn, beautiful in form, I call near to this sacrifice; sit on this our barhis.” It invites the paired deities of Night and Dawn to the rite.
Inner meaning
Night and Dawn are complementary inner powers: Night as the vast, protective, quieting ground (in which the old formations rest and dissolve), and Dawn as awakening illumination that reveals and initiates new movements. Their beauty is the harmony of concealment and revelation. Called to the yajña, they are asked to ‘sit’ in the prepared consciousness: let quietude and illumination jointly preside so the offering becomes balanced and effective.
Universal truth
Growth needs both: a silent matrix that heals and integrates (Night) and a progressive awakening that discloses truth (Dawn). When both are seated in us, transformation becomes natural and rhythmic.
Themes
Night and Dawn pair, Transition to light, Seat of reception, Temporal rhythm
The seer
- Rishi
- Medhātithi Kāṇva
- Lineage
- Kāṇva
- Other hymns
- Rig Veda 1.12, Rig Veda 1.13, Rig Veda 1.14
Family tradition
Kāṇva hymns often pair cosmic alternations (night/dawn) with inner alternations (silence/illumination), integrating them into the yajña of consciousness.
Significance
By inviting Night and Dawn after opening the doors, the seer indicates the needed atmosphere for higher workings: quiet vastness plus illuminating discernment.
The deity
- Devata
- Naktā-Uṣasā (Night and Dawn)
- Epithets
- su-peśasā (beautiful-formed)
- Related deities
- Uṣas (as independent devatā), Sūrya (sun as fuller illumination), Agni (fire kindled at dawn; inner will)
Cosmic role
Regulators of the daily rhythm; Night shelters and restores, Dawn reveals and initiates; together they maintain the cycle that supports life and order.
Inner power
Night: peace, containment, subliminal integration. Dawn: illumination, fresh beginning, unveiling of truth.
In ritual
Where it is used
Invitation of specific deities to sit on the barhis during the opening of the sacrifice.
नक्तो॒षासा॑ सु॒पेश॑सा॒स्मिन्य॒ज्ञ उप॑ ह्वये । इ॒दं नो॑ ब॒र्हिरा॒सदे॑ ॥
नक्तो॒षासा॑ । सु॒ऽपेश॑सा । अ॒स्मिन् । य॒ज्ञे । उप॑ । ह्व॒ये॒ । इ॒दम् । नः॒ । ब॒र्हिः । आ॒ऽसदे॑ ॥
naktoṣāsā | su-peśasā | asmin | yajñe | upa | hvaye | idam | naḥ | barhiḥ | āsade
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8+8+8
Gentle invocation with a balanced duality; first pāda evokes the pair, second draws them near, third seats them firmly.
Soothes and brightens simultaneously; supports a meditative transition from inward quiet to clear awakening.
- नक्तोषासा (naktoṣāsā)
- Literal: Night-and-Dawn (pair). Symbolic: Complementary powers of inner quietude and awakening illumination
- सुपेशसा (su-peśasā)
- Literal: beautiful-formed. Symbolic: Harmonious, well-shaped movements of consciousness
- यज्ञे (yajñe)
- Literal: in the sacrifice. Symbolic: In the inner work of self-offering and transformation
- उप ह्वये (upa hvaye)
- Literal: I call near. Symbolic: Invite these states/powers to become present and active
- बर्हिः (barhiḥ)
- Literal: sacred seat. Symbolic: Prepared receptive consciousness
- आसदे (āsade)
- Literal: sit down, be seated. Symbolic: Stabilize and preside within; become established
Paired deities invited to the barhis; marks the rite’s harmonization of alternating states (dark/light) so the gods may arrive.
After preparing the seat and opening the doors; before further officiant-powers are invoked.
Calling and seating of Naktā-Uṣasā on the barhis.
Useful at daybreak or before sleep: invite inner quiet (Night) and inner clarity (Dawn) to preside over your practice and choices.
nakta 'night' (PIE *nókʷts, cf. Latin nox, English night). uṣas 'dawn' (PIE *h₂éwsōs, cf. Greek Ēṓs, Latin Aurōra). āsade from ā-√sad 'to sit' (PIE *sed- 'sit'). peśas 'form/ornament' from √piś 'adorn, shape'.
Alternation of ignorance and knowledge, Liminal transition (dawn), Rita as rhythmic order in time
The alternation of night and dawn is a visible sign of ṛta; inwardly, right rhythm of rest and illumination establishes order in the being.
Dawn unveils; Night prepares the ground for truth to appear without disturbance.
Emergence of light from darkness—consciousness rising from the subconscient matrix.
Psychological symbolism of cosmic cycles (Aurobindo): outer dawn/night mirror inner states of yoga.
pre-dawn / dawn threshold
Night = subliminal peace and integration; Dawn = awakening intuition and clarity; horizon = threshold between planes.
- What is the primary Vedic 'mythologem' present in this verse?
- The paired goddesses Night and Dawn are invited to sit on the barhis: a myth of transition where darkness yields to illumination, enabling the rite’s movement from obscurity to revelation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- nakta and uṣas preserve prominent PIE heritage (*nókʷts; *h₂éwsōs) with broad IE cognates (night/dawn goddesses). √sad (sit) is PIE *sed-, showing deep antiquity of the 'seating the gods' formula.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks not only their presence but their 'sitting'—stable establishment in the prepared consciousness. The devatās represent experiential states that must be harmonized for higher powers to be hosted.
Unite quietude and illumination: let silence hold the mind while a new light rises within it.
anāhata (peace) and ājñā (seeing)
Nadi-śodhana (alternate nostril) to balance the pair; end with a few breaths feeling ‘dawn’ in the brow and ‘night’ as calm in the heart.
Balanced poise—quiet foundation with emerging clarity.
Chant softly at dawn: first feel the vast quiet (Night) behind thoughts, then allow a gentle light (Dawn) to reveal the next right step. Seat both on the ‘barhis’ of steady attention.
Observe udātta marks on the Saṃhitā; keep the compound naktoṣāsā fluid without breaking the sandhi.
Let naktoṣāsā be one flowing call; give a gentle lift to supeśasā; settle firmly on barhir āsade as the seating gesture.
naktoṣāsā: keep k+t conjunct crisp; long ā at end., supeśasā: ś is palatal; avoid ‘s’., yajña: pronounce ‘yag-ya’ (not ‘yaj-na’)., āsade: long ā; dental d, clear e.
Soft, soothing, slightly luminous; like chanting at dawn.
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