Rig Veda 1.113.9: Mandala 1, Sukta 113, Mantra 9
Sukta 1.113
- Rishi
- Kutsa Āṅgirasa
- Devata
- Uṣas in functional relation with Agni and Sūrya
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
उषो यदग्निं समिधे चकर्थ वि यदावश्चक्षसा सूर्यस्य । यन्मानुषान्यक्ष्यमाणाँ अजीगस्तद्देवेषु चकृषे भद्रमप्नः ॥
uṣo yád agníṁ samídhe cákartha ví yád ā́vaś cákṣasā sū́ryasya | yán mā́nuṣān yakṣyámāṇān ájīgas tád devéṣu cakṛṣe bhadrám ápnaḥ ||
O Jutrzenko, gdy sprawiłaś, że Ogień został rozpalony, gdy otworzyłaś wzrok Słońca, gdy poruszyłaś ludzi przygotowujących ofiarę, wtedy dokonujesz wśród bogów szczęśliwego dzieła, dobroczynnego urzeczywistnienia.
Word by Word
- उषः
- Dawn (Uṣas)Nounस्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot उषस्- (प्रातिपदिक)
- यत्
- that whichPronounनपुंसकलिङ्ग; द्वितीया; एकवचन (सम्बन्ध/कर्म-निर्देशक)Role कर्मRoot यद्- (सर्वनाम-प्रातिपदिक)
- अग्निम्
- Agni (fire)Nounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot अग्नि- (प्रातिपदिक)
- सम्
- together, fullyIndeclinableउपसर्ग (क्रियाविशेषण)Root सम् (उपसर्ग)
- इधे
- you have kindledVerbलिट् (परोक्षभूत/परफेक्ट); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot इध् (धातु) / इध्- (दीप्तौ/प्रज्वलने)
- चकार्थ
- you have done/madeVerbलिट्; मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot कृ (धातु)
- वि
- apart, forthIndeclinableउपसर्गRoot वि (उपसर्ग)
- यत्
- that whichPronounनपुंसकलिङ्ग; द्वितीया; एकवचन (सम्बन्ध/कर्म-निर्देशक)Role कर्मRoot यद्- (सर्वनाम-प्रातिपदिक)
- आवः
- you have helped/advancedVerbलिट्; मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot अव् (धातु) / अव्- (रक्षणे/सहाय्ये)
- चक्षसा
- with (your) sight/visionNounनपुंसकलिङ्ग; तृतीया; एकवचनRole करणRoot चक्षस्- (प्रातिपदिक)
- सूर्यस्य
- of the SunNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot सूर्य- (प्रातिपदिक)
- यत्
- that whichPronounनपुंसकलिङ्ग; द्वितीया; एकवचन (सम्बन्ध/कर्म-निर्देशक)Role कर्मRoot यद्- (सर्वनाम-प्रातिपदिक)
- मानुषानि
- human (things/folk), mortalsAdjective (used substantively)नपुंसकलिङ्ग; द्वितीया; बहुवचनRole कर्मRoot मानुष- (प्रातिपदिक)
- अक्ष्यमाणानाम्
- of those being seen/appearing (i.e., of mortals as they appear)Participleषष्ठी; बहुवचन (सम्बन्ध)Role सम्बन्धRoot अक्ष्य- (कृदन्त-प्रातिपदिक; √अश्/अक्ष्? here from √अश्/अञ्ज्?; Vedic form meaning 'being seen/appearing' treated as present passive participle)
- अजीगः
- you have set in motion/rousedVerbलिट्; मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot गम् (धातु) with reduplication (जिग्/जीग्) + अ- augment?
- तत्
- thatPronounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot तद्- (सर्वनाम-प्रातिपदिक)
- देवेषु
- among the godsNounपुंलिङ्ग; सप्तमी; बहुवचनRole अधिकरणRoot देव- (प्रातिपदिक)
- चकृषे
- you have made/achieved (for yourself/for them)Verbलिट्; मध्यमपुरुष; एकवचन; आत्मनेपदRole क्रियाRoot कृ (धातु)
- भद्रम्
- good, auspiciousAdjectiveनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot भद्र- (प्रातिपदिक)
- अप्नः
- work/achievement, gainNounनपुंसकलिङ्ग; द्वितीया; एकवचन (Vedic ending -ः for -म् attested)Role कर्मRoot अप्नस्-/अप्न- (प्रातिपदिक; 'work, attainment, gain')
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): उषः | यत् | अग्निम् | सम् | इधे | चकार्थ | वि | यत् | आवः | चक्षसा | सूर्यस्य | यत् | मानुषानि | अक्ष्यमाणानाम् | अजीगः | तत् | देवेषु | चकृषे | भद्रम् | अप्नः । प्रमुख-सन्धि: (1) उषो॒ = उषः (विसर्ग-लोपः पदान्ते) । (2) समिधे॑ = सम् + इधे (उपसर्ग-सन्धि: म् + इ → मि) । (3) यदाव॒श्चक्ष॑सा = यत् + आवः + चक्षसा (त् + आ → दा; तथा आवः + चक्षसा में विसर्ग/अवग्रह-रहित संहिता) । (4) यन्मानु॑षान्य॒क्ष्यमा॑णाँ = यत् + मानुषानि + अक्ष्यमाणानाम् (त् + म → न्म्; तथा -आनाम् का वैदिक संहिता-रूप -आँ) । (5) तद्दे॒वेषु॑ = तत् + देवेषु (त् + द → द्द) ।
The meaning
Outer meaning
O Dawn, when you cause Agni to be kindled, when you open the vision of the Sun, and when you stir humans preparing the offering, then you accomplish among the gods a beneficent work.
Inner meaning
Illumination initiates the inner sacrifice: it kindles Agni (the divine Will in us), opens the Sun’s seeing (higher truth-vision), and rouses the human parts that are ready to offer (our mind-life preparing for consecration). When these three awaken together—will, vision, and offering—Dawn accomplishes a ‘happy work’ in the inner worlds: a real effective attainment (apnas) in the harmony of the powers.
Universal truth
Spiritual progress becomes effective when awakening translates into a triad: awakened will (Agni), awakened understanding (Sūrya’s cakṣas), and awakened participation (the human nature prepared to offer). Then realization is not merely felt—it is accomplished.
Themes
Initiation of sacrifice, Awakening of will and vision, Auspicious accomplishment, Human-divine collaboration
The seer
- Rishi
- Kutsa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.113, RV 1.112, RV 1.114
Family tradition
Āṅgirasa vision often couples Uṣas with Agni and Sūrya as a single progressive awakening: dawn kindles the will and opens the truth-eye, enabling the sacrifice of works.
Significance
Kutsa here provides a practical psychology of sādhanā: illumination is verified by its effects—will is kindled, seeing is opened, and the human nature is mobilized for offering—yielding ‘bhadram apnaḥ’, a concrete inner attainment.
The deity
- Devata
- Uṣas
- Epithets
- uṣo (vocative), opener of the Sun’s vision, kindler of Agni
- Related deities
- Agni, Sūrya, Indra
Cosmic role
She initiates the daily cycle by awakening fire and revealing the sun; she rouses beings to action and worship.
Inner power
Integrator of faculties: she harmonizes will (Agni), knowledge (Sūrya), and works (yajña) into effective realization.
In ritual
Where it is used
Dawn praise connected with kindling of the fire and commencement of offerings; thematically aligned with morning Agnihotra/pravargya atmosphere though not a fixed liturgy.
उषो॒ यद॒ग्निं स॒मिधे॑ च॒कर्थ॒ वि यदाव॒श्चक्ष॑सा॒ सूर्य॑स्य । यन्मानु॑षान्य॒क्ष्यमा॑णाँ॒ अजी॑ग॒स्तद्दे॒वेषु॑ चकृषे भ॒द्रमप्न॑: ॥
उषः॑ । यत् । अ॒ग्निम् । स॒म्ऽइधे॑ । च॒कर्थ॑ । वि । यत् । आवः॑ । चक्ष॑सा । सूर्य॑स्य । यत् । मानु॑षान् । य॒क्ष्यमा॑णान् । अजी॑ग॒रिति॑ । तत् । दे॒वेषु॑ । च॒कृ॒षे॒ । भ॒द्रम् । अप्नः॑ ॥
uṣaḥ | yat | agnim | sam-idhe | cakartha | vi | yat | āvaḥ | cakṣasā | sūryasya | yat | mānuṣān | yakṣyamāṇān | ajīgariti | tat | deveṣu | cakṛṣe | bhadram | apnaḥ
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4×11 syllables (approx.)
Energetic and directive; each clause ‘yad…’ builds cumulative force
Builds a stepwise ascent: kindle → open seeing → rouse offering → accomplishment; supports resolve and clarity.
- agniṃ samidhe
- Literal: to kindle Agni. Symbolic: Igniting the divine will and aspiration; beginning the inner yajña
- cakṣasā sūryasya
- Literal: with/through the eye of the Sun. Symbolic: Truth-seeing; illumination of the mind by higher light
- mānuṣān yakṣyamāṇān
- Literal: humans about to sacrifice. Symbolic: The human instruments (mind, life, body) ready for consecration
- ajīgas
- Literal: you have stirred/impelled. Symbolic: Quickening of aspiration and right activity
- bhadram apnaḥ
- Literal: a good/happy work, beneficent attainment. Symbolic: Effective realization; harmonious accomplishment in consciousness
- deveṣu
- Literal: among the gods. Symbolic: Within the play of inner powers and faculties aligned to the Divine
Connects dawn with kindling of the ritual fire and commencement of yajña; inner reading: Dawn initiates aspiration (Agni) and illumined vision (Sūrya) so that the offering-act becomes effective among the divine powers.
At dawn before beginning work, study, or worship; traditionally near the time of rekindling/feeding the fire.
Invocation to awaken the inner and outer sacrificial fire; orient perception to the ‘Sun’ of truth; consecrate the day’s actions.
A short ‘morning alignment’ mantra: chant, then set an intention (saṅkalpa) to offer the day’s actions; follow with 1–2 minutes of silent gaze at inner light between the brows.
sam-√idh ‘kindle’ links Dawn to awakening of Agni (aspirational fire). cakṣas ‘sight’ from √cakṣ: vision/knowledge; Dawn ‘opens out’ solar seeing (Sūrya as illumined mind). √yaj ‘to worship/sacrifice’ in yakṣyamāṇa: humans preparing offering = inner act of self-giving. ápnas ‘work/attainment’ (often ‘effective work’), here ‘bhadram apnaḥ’ = beneficent realized action among divine powers (deveṣu).
yajña as self-offering, Agni as will/aspiration, Sūrya as illumined sight, effective work (apnas) in the divine order
Uṣas sets the correct sequence of manifestation: first awakening, then seeing, then right works—ṛta in practice.
Opening the Sun’s cakṣas indicates truth as luminous perception rather than concept.
Re-manifestation of the cosmos each morning: fire and sun are re-established in the field of experience.
Integral-yogic hermeneutic: deities as powers of consciousness coordinating realization.
dawn
First light awakens aspiration (fire), then knowledge (sun-eye), then consecrated activity (offering).
- What is the primary Vedic 'mythologem' present in this verse?
- Dawn as initiator of the sacrificial day: she kindles Agni, opens the Sun’s seeing, and stirs humans toward yajña. Inner myth: illumination awakens will (Agni) and knowledge (Sūrya), enabling the human offering to become an effective ‘good work’ within the system of divine powers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kṛ ‘do/make’ (cakartha, cakṛṣe) is a core IE action verb (PIE *kwer-/*ker- debated; but Skt. kṛ has broad Indo-Iranian continuity). √yaj (worship) is Indo-Iranian (cf. Avestan yaz-), highlighting a shared ritual lexicon. The semantic pairing of ‘see’ (cakṣas) and ‘sun’ mirrors inherited IE ‘light=knowledge’ poetics.
- What is the relationship between the Rishi and the Devata here?
- The Rishi depicts a coordinated economy: Uṣas prepares the inner and outer conditions (fire kindled, vision opened, humans stirred), and thereby the sacrifice becomes ‘bhadram apnaḥ’ among the gods. The human role is readiness for yajña; the Devatā’s role is to awaken the faculties that make the offering efficacious.
Coordinate will and seeing: feel a flame in the heart (Agni) and a clear light in the brow (Sūrya’s eye).
anāhata (Agni as will/aspiration) and ājñā (seeing)
3-part breath: inhale ‘kindle’, hold ‘open seeing’, exhale ‘offer’ (6 cycles, gentle)
Sattvic activation—awake, luminous, ready for consecrated action
After chanting, do one small act as an offering (e.g., a deliberate truthful sentence, a disciplined step). Let ‘bhadram apnaḥ’ mean measurable inner alignment, not mere mood.
Vedic accents with repeated ‘yad’ clauses—keep each ‘yad’ entry crisp; svarita on sandhi transitions.
Mark the four ‘yad…’ movements as four waves; do not rush the caesura after key verbs (cakartha, āvaḥ, ajīgas, cakṛṣe).
uṣo: long o (vocative), samidhe: clear aspirate dh, cakṣasā: retroflex ṣ; short a at end, yakṣyamāṇān: kṣ cluster; nasalization on āṇ
Invocatory and bright; slightly stronger emphasis on verbs of action
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