नक्तोषासा सुपेशसास्मिन्यज्ञ उप ह्वये ।
इदं नो बर्हिरासदे ॥ ७ ॥

Naktoshasha Supeshashasmin Yajne Upa Hvaye
Idam No Barhir Asade ॥ 7 ॥

Meaning

नक्तोषासा (Naktoshasha): Night and day; the periods of night and dawn, representing day and night. “Nakta” refers to night, while “Ushasa” refers to dawn and day. When they are joined as “Naktoshasha”, they signify the entire flow of time in human life, night and day. Here day and night are not regarded merely as units of time, but as opportunities that shape human life. The purpose is that every day and every night should become means for elevating a person spiritually and morally.

सुपेशसा (Supeshasha): Beautiful in form, well formed, beneficial in its form. “Peshas” refers to form, structure and beauty. With the prefix “Su”, it conveys the meaning “having a very excellent form”. Here there is the idea that day and night should be capable of shaping human life beautifully. The beneficial use of every day and night creates the beautiful structure of life.

अस्मिन् (Asmin): In this, this. Here “Asmin” is connected with the following word “Yajne”. It refers to the God oriented journey of human life and the effort of union between the individual being and the Supreme Being.

यज्ञे (Yajne): In the Yajna; in the effort of divine union; in a life of dedication. In the Vedas, the root “Yaj” also conveys the meaning of union and coming together. Therefore, “Yajna” is not merely a sacrificial ritual; it is the inner journey through which the individual being seeks union with the Divine. A life filled with sacrifice, discipline, duty and remembrance of the Divine is true Yajna. Here the mantra refers to this effort of divine union as “Yajna”.

उप (Upa): Near, close to, towards. This word indicates nearness and approach. It conveys the act of calling in order to attain a higher purpose in life and nearness to the Divine.

ह्वये (Hvaye): I call, I pray, I invoke. Here the reciter of the mantra calls upon day and night. This is not merely calling the flow of time; it is a prayer for good days and beneficial nights that elevate life. The inner prayer expressed by “Hvaye” is that every day should not be wasted but should become favourable for progress.

इदं (Idam): This, this here. Here “this” refers to the present state of the human heart and the inner world. It conveys that spiritual transformation should not begin outside, but here, within ourselves.

नः (Nah): For us, our, belonging to us. This is not merely an individual prayer; it also expresses a spirit of universal welfare. By saying “for us” rather than “for me”, it expresses the broader thought that a good life should become possible for everyone.

बर्हिः (Barhih): Seat; sacred seat; pure heart. In Vedic Yajnas, “Barhih” is the sacred seat on which the Devas are seated. In this mantra it represents the human heart. A pure heart, from which tendencies, impurities and evil thoughts have been removed, and where the Divine can be seated, is the true “Barhih”. The idea is that day and night should dwell in such a heart and make it increasingly beautiful.

आसदे (Asade): To sit, to dwell, to remain. Here there is a prayer that day and night should dwell in our heart. This means that every day and night of our life should not be wasted, but should be lived in a manner that fills us with noble qualities and spiritual progress. The meaning of “Asade” is that day and night should remain as forces that elevate our inner being.

Explanation:

This mantra expresses the profound Vedic teaching that every day and night of human life should not be regarded merely as the passing of time, but as sacred opportunities that guide a person towards spiritual progress and union with the Divine. It explains that when a person transforms life into a Yajna of dedication, both day and night become forces that elevate him.

The mantra calls night and day “नक्तोषासा (Naktoshasha)”. Here day and night are not considered merely as measurements of time. They are taken as symbols representing the entire flow of human life. Every dawn should be regarded as a new opportunity, and every night as a time for reflection and inner progress. Human development depends upon the way time is used. Therefore, both day and night are regarded as divine gifts that shape life.

The mantra prays that these days and nights should be “सुपेशसा (Supeshasha)”, beautiful in form. “Peshas” means form or structure. This means that every day and night of life should beautifully shape the inner being and qualities of a human person. Time that is wasted distorts life, while days and nights spent with good thoughts, discipline, duty and remembrance of the Divine give life a beautiful form. Therefore, the mantra teaches that the quality of the use of time determines the beauty of human life.

This invocation takes place in “अस्मिन् यज्ञे (Asmin Yajne)”, “in this Yajna”. In the Vedas, Yajna is not merely an offering made into fire; it is a sacred way of life in which the individual being seeks union with the Divine. The root “Yaj” also conveys the meaning of union and coming together. Therefore, a life filled with sacrifice, duty, discipline, remembrance of the Divine and dedication is true Yajna. When human life becomes oriented towards the Divine, it itself becomes Yajna. This mantra refers to such a journey of life.

For this Yajna oriented life, the reciter says “उप ह्वये (Upa Hvaye)”, “I call, I pray”. Calling upon day and night here is a symbolic prayer. It contains the deep inner prayer, “May every day of my life not be wasted, but may it become a good period that elevates me.” The human being approaches the Divine seeking good days and beneficial nights that make life meaningful and noble.

The mantra then says “इदं नः बर्हिः (Idam Nah Barhih)”. “Barhih” is the sacred seat prepared in Vedic Yajnas for the Devas to sit upon. Here, however, it refers to the pure heart of the human being. A heart from which tendencies, evil thoughts, ego and mental impurities have been removed is the true seat upon which the Divine can be seated. The mantra prays that the good effects of day and night should dwell in this pure heart and make human life increasingly beautiful.

This is further clarified by the word “आसदे (Asade)”, meaning “may they sit, may they dwell”. Good days and nights should not merely pass away as time; they should remain in our hearts as forces that transform our lives. Every day should bring spiritual growth, and every night should become a time for self examination and the development of inner beauty. When both day and night dwell in our heart in this way, human life rises day by day.

Thus, this mantra explains the sacredness of time, the purposeful use of life and the necessity of a life oriented towards the Divine. If every day and night is used as an opportunity to shape a beautiful life, a human being will grow day after day and night after night. That progress itself becomes the true Yajna that leads the individual towards union with the Divine. This is the profound spiritual message of the mantra.

Conclusion:

This mantra teaches that every day and night of human life is not merely the passing of time, but a sacred opportunity granted for God oriented progress and spiritual elevation. It emphasises that life is not shaped beautifully by external circumstances; its true foundation lies in how we use our days and nights. The mantra also reveals that Yajna is not merely a ritual, but a way of life filled with sacrifice, discipline, duty and remembrance of the Divine through which the individual seeks union with the Divine. In such a Yajna oriented life, a human being should welcome good days and beneficial nights with an inner prayer. They should dwell in the heart and become forces that make life increasingly beautiful. A pure heart, free from inner tendencies and mental impurities, is the true seat where the Divine can be seated. Every day and night that dwells and operates within such a heart elevates the human being day by day and leads him towards divine union and spiritual fulfilment. This is the profound teaching of this mantra.