Rig Veda 1.113.4: Mandala 1, Sukta 113, Mantra 4
Sukta 1.113
- Rishi
- Kutsa Āṅgirasa
- Devata
- Uṣas
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
भास्वती नेत्री सूनृतानामचेति चित्रा वि दुरो न आवः । प्रार्प्या जगद्व्यु नो रायो अख्यदुषा अजीगर्भुवनानि विश्वा ॥
bhā́svatī netrī́ sūnṛ́tānām áceti citrā́ ví dúro na āvaḥ | prā́rpyā jágad vyù no rāyó ákhyad uṣā́ ajīgaḥ bhúvanāni víśvā ||
輝ける者、善き真実の言葉（sūnṛtā）の導き手として、彼女は顕現する。驚くべき者、彼女はわれらのために諸々の門を大きく開いた。世界に触れてそれを動かし、豊かな充溢をわれらに見せる。曙（ウシャス）は一切の世界を目覚めへと揺り起こした。
Word by Word
- भास्वती
- shining, radiantAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (उषसः विशेषणम्) / विशेष्य-विशेषणभावःRoot भास्वत् (प्रातिपदिक; भास् ‘दीप्तौ’ से) / भास्
- नेत्री
- leader, guideNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (उषा) / विशेषणवत्Root नेतृ (√नी ‘नेतौ’ से) → नेत्री (स्त्री)
- सूनृतानाम्
- of kindly/true speeches (good words)Nounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole सम्बन्ध (genitive): ‘of good/true words’Root सूनृता (प्रातिपदिक)
- अचेति
- has appeared / has become manifestVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, एकवचनRole क्रिया (मुख्य क्रिया); Kartā = उषाRoot √चित् ‘अवबोधने/चेतने’
- चित्रा
- bright, variegated, wondrousAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (उषसः विशेषणम्)Root चित्र (प्रातिपदिक)
- वि
- apart, forthIndeclinableउपसर्ग (विभाग/विस्तारार्थ)Role क्रियाविशेषण (आवः इत्यस्य)Root वि (उपसर्ग/अव्यय)
- दुरः
- doors, gatesNounनपुंसकलिङ्ग, द्वितीया, बहुवचन (वैदिक रूप: दुरः = द्वाराणि)Role Karma (what is opened)Root द्वार्/दुर् (प्रातिपदिक ‘door’)
- नः
- of us, ourPronounषष्ठी, बहुवचन (enclitic)Role सम्बन्ध (genitive): ‘our’Root अस्मद् (सर्वनाम)
- आवः
- opened (uncovered)Verbलुङ् (aorist), परस्मैपद, 3 पुरुष, एकवचनRole क्रिया; Kartā = उषाRoot √अव् ‘रक्षणे/गत्यर्थे’ (वैदिक: ‘to open/uncover’ अर्थे) + आ-
- प्र
- forth, forwardIndeclinableउपसर्ग (प्रकर्ष/प्रारम्भ)Role क्रियाविशेषण (अर्प्या इत्यस्य)Root प्र (उपसर्ग/अव्यय)
- अर्प्या
- having set (it) in motion / having advancedKṛdanta (verbal form) / Indeclinable-likeअव्ययीभाव/क्रियाविशेषणवत्: ‘having set in motion / having reached’ (वैदिक रूप)Role पूर्वक्रिया (absolutive sense) modifying following actionRoot √ऋ/अर्प् (वैदिक प्रयोग: ‘to set in motion/impel, reach’), क्त्वा/ल्यप्-सम्भव; पाठभेद-सम्भावना
- जगत्
- the moving world, the living worldNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (what is set in motion/roused)Root जगत् (प्रातिपदिक; √गम्/√जग् ‘to move’ से)
- व्यु
- widely, apart, clearlyIndeclinableउपसर्ग/क्रियाविशेषण (विस्तार/विभाग)Role क्रियाविशेषण (नो रायः अख्यत् इत्यस्य)Root वि + उ (उपसर्गीय संयोग; ‘व्यु’ = ‘वि’ का वैदिक रूप/सन्धि)
- नः
- to usPronounचतुर्थी, बहुवचन (enclitic) — ‘to us’Role Sampradāna (recipient)Root अस्मद् (सर्वनाम)
- रायः
- of wealth, of richesNounस्त्रीलिङ्ग (वैदिक), षष्ठी, एकवचनRole सम्बन्ध (genitive): ‘of wealth’Root राय्/राय (प्रातिपदिक ‘wealth’)
- अख्यत्
- made visible, revealedVerbलुङ् (aorist), परस्मैपद, 3 पुरुष, एकवचनRole क्रिया; Kartā = उषाRoot √ख्या ‘प्रख्याने/दर्शने’ + अ-
- उषाः
- Dawn (Uṣas)Nounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (मुख्य कर्ता)Root उषस् (प्रातिपदिक)
- अजीगः
- roused, stirred, set in motionVerbलुङ् (aorist), परस्मैपद, 3 पुरुष, एकवचनRole क्रिया; Kartā = उषाRoot √जीग/√जिग् (intensive/रेडुप्लिकेटेड from √गम्/√जि?; वैदिक: ‘to rouse, set in motion’)
- भुवनानि
- worlds, beings/realmsNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole Karma (what is roused)Root भुवन (प्रातिपदिक; √भू ‘भवने’ से)
- विश्वा
- allAdjectiveनपुंसकलिङ्ग, द्वितीया, बहुवचन (भुवनानि इत्यस्य विशेषणम्)Role Karma-विशेषणRoot विश्व (प्रातिपदिक)
Sandhi Notes
- सन्धि-विच्छेद (मुख्य): ने॒त्री सू॒नृता॑ना॒म् (षष्ठी-सम्बन्धः)
- अचे॑ति (aorist) + चित्रा
- वि दुरो॑ न आवः → वि + दुरः (वैदिक acc.pl. ‘doors’) + नः (gen.pl.) + आवः (लुङ् 3sg)
- प्रार्प्या → प्र + अर्प्या (वैदिक कृदन्त/अव्ययीभाववत्)
- जगद्व्यु॑ → जगत् + व्यु (वि-उपसर्गीय रूप)
- नो रा॒यो → नः (dat.pl.) + रायः (gen.sg.)
- अख्यत् (लुङ् 3sg)
- उ॒षा अ॑जीगः → उषाः + अजीगः
- भुवनानि विश्वा (acc.pl. + adj.)
The meaning
Outer meaning
Dawn, radiant and wondrous, becomes manifest as a leader of true utterances; she opens wide the doors for us. Setting the world in motion, she reveals for us the riches; she has stirred all the worlds awake.
Inner meaning
Uṣas is the awakening force that leads sūnṛtā—right/truthful speech, inspired expression—out of obscurity. ‘Opening the doors’ signifies unveiling blocked faculties and releasing locked energies in the being. By her touch, the inert parts begin to move (jagat), and the plenitudes (rāyaḥ) become visible: capacities, lights, and inner riches previously hidden. The repeated refrain ‘uṣā ajīgar bhuvanāni viśvā’ indicates a total awakening—physical, vital, mental, and beyond.
Universal truth
Illumination is not merely insight; it is an executive awakening that opens capacities and mobilizes life. True revelation increases both clarity and effective power, making the ‘riches’ of existence accessible and actionable.
Themes
Illumination and guidance, Opening of inner gates, Revelation of plenitude, World-awakening
The seer
- Rishi
- Kutsa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.113, RV 1.62 (Āṅgirasa cave/light theme, by related seers)
Family tradition
Āṅgirasa tradition links light with the recovery of truth and the opening of hidden doors/caves (symbol of concealed knowledge).
Significance
Kutsa’s Dawn is a practical Shakti: she not only illumines but leads right speech and opens inner passages—central to an integral sadhana where knowledge must become power in life.
The deity
- Devata
- Uṣas
- Epithets
- bhāsvatī (radiant), netrī (leader), citrā (wondrous)
- Related deities
- Sarasvatī (speech/inspiration), Agni (inner will), Sūrya (greater illumination)
Cosmic role
Reveals the world each day; initiates activity; makes resources visible; sets beings to their works.
Inner power
Revelatory guidance that unlocks faculties, brings truthful expression, and awakens all planes of the being.
In ritual
Where it is used
Uṣas-stuti in morning recitations; supportive to beginning of works and offerings.
भास्व॑ती ने॒त्री सू॒नृता॑ना॒मचे॑ति चि॒त्रा वि दुरो॑ न आवः । प्रार्प्या॒ जग॒द्व्यु॑ नो रा॒यो अ॑ख्यदु॒षा अ॑जीग॒र्भुव॑नानि॒ विश्वा॑ ॥
भास्व॑ती । ने॒त्री । सू॒नृता॑नाम् । अचे॑ति । चि॒त्रा । वि । दुरः॑ । नः॒ । आ॒व॒रित्या॑वः । प्र॒ऽर्प्य॑ । जग॑त् । वि । ऊँ॒ इति॑ । नः॒ । रा॒यः । अ॒ख्य॒त् । उ॒षाः । अ॒जी॒गः॒ । भुव॑नानि । विश्वा॑ ॥
bhāsvatī | netrī | sūnṛtānām | aceti | citrā | vi | duraḥ | naḥ | āvar ity āvaḥ | prar-pya | jagat | vi | oṃ iti | naḥ | rāyaḥ | akhyat | uṣāḥ | ajīgaḥ | bhuvanāni | viśvā
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4 × 11 syllables
Expansive and declarative; supports images of opening, motion, and largeness.
Creates a widening sensation; the cadence can feel like doors opening and breath expanding into a larger space.
- bhāsvatī
- Literal: radiant. Symbolic: luminous consciousness; manifest light-force
- netrī
- Literal: leader/guide. Symbolic: guiding inner intelligence that conducts the sacrifice
- sūnṛtā
- Literal: good/true speech. Symbolic: truth-utterance; inspired right expression (vak) aligned with satya
- aceti
- Literal: becomes visible/manifest. Symbolic: emergence into conscious awareness
- citrā
- Literal: wondrous, variegated. Symbolic: manifold revelation; richness of inner perception
- vi duro āvaḥ
- Literal: she opened the doors wide. Symbolic: unsealing inner gates; removal of obstructions
- jagat
- Literal: the moving world. Symbolic: the dynamic being—life-force and activities set into right motion
- rāyaḥ
- Literal: riches, plenitudes. Symbolic: inner wealth: powers, joy, knowledge, wideness
- ajīgar
- Literal: has awakened/stirred. Symbolic: arousal of consciousness in all planes
- bhuvanāni viśvā
- Literal: all worlds. Symbolic: all levels of the being (physical-vital-mental-higher)
Dawn praise supportive of prātaḥ-savana contemplative orientation; thematically aligns with ‘opening the doors’ of the day and of the sacrifice (inner and outer).
At dawn, before commencing study/work or formal worship.
Chanting as ‘opening the doors’ of the day; mental offering of speech and action to truth.
Before speaking/teaching/presenting: chant to align speech with sūnṛtā and to access inner resources.
from √bhās ‘shine’ = illumination as active force. from √nī ‘to lead’ (netṛ) = guiding power. (su-nṛtā) ‘well-ordered/true speech’: su- ‘good’ + nṛtā related to √nṛ/√nar ‘to articulate/express’ (Vedic semantic field: right utterance, truth-bearing speech). from √cit ‘to perceive, appear’ = becoming evident. ‘doors’ (thresholds) marks opening of inner passages. √khyā in = making known/manifest. (rāy-) not merely material wealth; from root sense of ‘splendour/abundance’—plenitude of being. (intensive/causative nuance) from √gā ‘go’ = sets worlds into motion.
Satya expressed as sūnṛtā (truth-bearing speech), manifestation (vy- as disclosure), plenitude (rāyas as fullness of being)
Dawn’s awakening of ‘all worlds’ implies the lawful, recurring renewal of manifestation.
sūnṛtā as satya in expression—truth not only seen but spoken/manifested.
Revelation as opening of gates—hidden plenitudes become explicit; the cosmos renews by unveiling.
Vedic psychological symbolism (Aurobindo/Kashyap): speech, doors, and riches as inner faculties and powers.
dawn
Opening of inner centers and channels; activation of prāṇa and mind; emergence of truthful expression and capacity.
- What is the primary Vedic 'mythologem' present in this verse?
- Dawn as the opener of the ‘doors’ (duraḥ) and awakener of the worlds: the daily epiphany where hidden things become visible. In inner terms, the ‘doors’ are thresholds between subconscient obscurity and conscious clarity; Uṣas leads the emergence of truth-speech (sūnṛtā) and reveals rāyas as inner plenitudes.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The semantic cluster of ‘shine/manifest’ (√bhās, √cit, √khyā) parallels inherited IE poetics where light equals knowledge. √nī ‘lead’ is widely cognate in IE (PIE *ney- ‘to lead’), supporting the archaic motif of the Dawn as guide/leader.
- What is the relationship between the Rishi and the Devata here?
- The Rishi seeks not external gain but disclosure: ‘show to us the rāyas’. The reciprocity is pedagogical—Uṣas grants the seeing (akhyat) and the right speech (sūnṛtā), while the human responds by recognition and alignment, allowing the ‘worlds’ of the being to be set in right motion.
Invoke Dawn as guide of truthful speech and opener of inner gates; feel inner rooms unlocking.
viśuddha (truth-speech) and ājñā (revelation/vision)
Inhale imagining doors opening at brow/throat; exhale offering speech into silence; repeat ‘vi duro na āvaḥ’.
Awakened receptivity with readiness for right action; clarity moving into expression.
Before journaling/mantra-japa/teaching, chant once slowly, then sit 2 minutes in silence, letting ‘rāyaḥ’ (inner resources) become perceptible.
Triṣṭubh with clear udātta prominences; emphasize bhā́svatī, nétrī, sūnṛ́tānām, ví dúro.
Observe pāda breaks; keep ‘uṣā ajīgar bhuvanāni viśvā’ as a refrain with slightly increased clarity and steadiness.
bhāsvatī: long ā; ‘bhās-’ not ‘bhas-’, sūnṛtānām: syllabic ṛ; keep retroflex ṇ, duro: dental d; roll r lightly, ajīgar: long ī; hard g
Luminous and open-throated; articulate consonants for ‘speech’ theme.
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