Leela Kaivalya Vahini
Original in Telugu
Sadhaka: Swami! In the Mantras, which the Vedas contain, we have the word Svaha occurring frequently. What does Svaha mean?
Sai: My dear fellow! That word is generally taken to indicate only an expression used while offering oblations in a ceremonially-lit fire. People imagine that it is not a Vedic word. They argue, it is a technical expression applicable to rituals only. There is a deity named Svaha Devi, invoked by that word. It also connotes “the offering of Havis (sacramental food) to the gods”. So, the word has these two meanings. When Havis or other offerings are made to Divinity under its various forms and in Its various names, this word, Svaha, is used. When, however, one invokes Pitas (manes) and invites them to accept ritual offerings, the expression used is Svadha, not Svaha. In Vedas, the word Svaha means Vak Devi, the deity presiding over speech.
The rites prescribed as unavoidable for daily life and those for the observance of certain Yagas, all these have to begin with “Svaha”, pronounced along with the Achamanam (sips of sanctified water). Generally speaking, there are no ritual offerings in the sacred fire without the accompaniment of the Mantras, Svaha or Svadha.
Sadhaka: What is the benefit that accrues when these two Mantras, Svaha and Svadha, are additionally pronounced at the end of Vedic Mantras?
Sai: When offerings are given, while Svaha or Svadha is uttered, the Devatas (Gods) or Pitas (manes), to whom they are directed, will be pleased. Moreover, when those, who are well-versed in Vedic practices, perform the worship of fire in order to offer oblations and do not utter the prescribed Svaha, the offerings cannot reach the Gods. Svaha and Svadha are words, which invoke the respective deities. They are Mantras, which are the life source of the deities. The Rig-veda declares, “Svaha stomasya varchasa.” Svaha has two meanings that are prominent:
- The offering made with the utterance of that Mantra, and
- The Vedic statement, which conveys praise or glorification.
Whether one of the meanings is preferred or both are adopted, the Gods are pleased, and they confer progress on the person, who pronounces the Svaha Mantra.
Sadhaka: Confer progress on the adorer! What does that mean?
Sai: As a consequence of the praise, conveyed through the recitation of the words bearing the impress of the Vedas, the person is blessed with various progressive qualities and opportunities to achieve excellence.
Sadhaka: I would like to know some examples, where the Mantra ‘Svaha’ is used in the Vedas to convey its traditional meaning.
Sai: Keshavaya Svaha; Pranaya Svaha; Indraya Svaha. These are some examples. Here, the meaning of the Mantra is:
Swahutam-astu, Suhutam-astu. May it be Swahutam! May it be Suhutam!
Sadhaka: What do those two words, Swahutam and Suhutam, mean?
Sai: They mean, “May the offerings made be well burnt,” that is to say, well assimilated.
Sadhaka: Swami! That raises a doubt in me. Whatever thing is dropped into fire gets burnt totally, even when no Mantra is uttered by us. This is the general experience. So, what is the special process that takes place when Svaha is uttered?
Sai: “Swahuti” does not indicate the mere burning out, or the total consumption of the offering placed in the fire. From the worldly point of view, only this much is observed. But, the Vedas (Shruti) concede that Fire has a divine form and function, besides the commonly known material form and function. The Divine Forms (Gods) are beyond the reach of the senses. So, the Vedas recommend that the Gods be worshipped through rites and rituals. And Agni, or the Fire Deity, has in It the source and sustenance of the Gods. “Agnirvai deva yonih”, i.e., Agni is the Divine Principle. According to the Shruti, He who offers oblations to the Gods through Agni, becomes blessed with Divine qualities. Only those, who are able to understand this fact, can achieve that Amritatvam (Principle of Immortality).
The person, who enjoys, i.e., Bhokta, and the object that provides joy, i.e., Bhogya — these two compose the Jagat (World). When these two become one, they mix and are then known as Atta or Bhokta. This is the vyavahara, the natural conclusion. Bhogya is no longer regarded separately. Well. Who is the Bhokta? It is Agni, the Fire, which accepts the oblation.
The very first Divine Entity is Aditya (The Sun). Its spiritual counterpart is the vital warmth in living beings, the Pranagni. Pranagni is the Ajyam (ghee) in the Agni. Somam (the juice of the Soma plant) and other oblations placed in fire are named Ahitayaù. The word means “deposited, placed”. The Gods prefer to be beyond the range of sight. Therefore, the oblations are also referred to as Ahutis.
Sadhaka: When Agni is within the range of sight, what is its name?
Sai: Then, it is named Agrih. Agra means first. It was created earliest. Hence, it is named Agra. When it is Paroksha (beyond the range of sight), it is named Agni.
Sadhaka: What is the meaning of Ahuti?
Sai: It means, oblations offered to Devatas (deities or Gods) in the fire, lit and fed as prescribed. Besides, the word denotes that Devata is Ahvana (invited) to accept the oblations. This is the special meaning the word conveys. Vanikara (the explanatory formula) only complements the effect of Svaha Mantra. The Gods receive only offerings, for which they have been invited in the form of Svaha and Vanikara Mantras.
The name Saraswati is prasiddhi (prominent) to the Vak Devi (Deity of the Word) and Veda Vak (Vedic Word). Moreover, since the Word (Saraswati) expresses the Atma, it also means Svaha. The Devi Bhagavatam declares that the Supreme Deity is both Gayatri and Svaha. The Lalita Sahasranama (the 1008 names of Lalita, the Supreme Deity) declares Svaha and Svadha as Her Names. Svaha is an expression of offering Havis (sacramental food).
The Significance of Svaha and Svadha
Original in Telugu
Sadhaka: Swami! In the Mantras, which the Vedas contain, we have the word Svaha occurring frequently. What does Svaha mean?
Sai: My dear fellow! That word is generally taken to indicate only an expression used while offering oblations in a ceremonially-lit fire. People imagine that it is not a Vedic word. They argue, it is a technical expression applicable to rituals only. There is a deity named Svaha Devi, invoked by that word. It also connotes “the offering of Havis (sacramental food) to the gods”. So, the word has these two meanings. When Havis or other offerings are made to Divinity under its various forms and in Its various names, this word, Svaha, is used. When, however, one invokes Pitas (manes) and invites them to accept ritual offerings, the expression used is Svadha, not Svaha. In Vedas, the word Svaha means Vak Devi, the deity presiding over speech.
The rites prescribed as unavoidable for daily life and those for the observance of certain Yagas, all these have to begin with “Svaha”, pronounced along with the Achamanam (sips of sanctified water). Generally speaking, there are no ritual offerings in the sacred fire without the accompaniment of the Mantras, Svaha or Svadha.
Sadhaka: What is the benefit that accrues when these two Mantras, Svaha and Svadha, are additionally pronounced at the end of Vedic Mantras?
Sai: When offerings are given, while Svaha or Svadha is uttered, the Devatas (Gods) or Pitas (manes), to whom they are directed, will be pleased. Moreover, when those, who are well-versed in Vedic practices, perform the worship of fire in order to offer oblations and do not utter the prescribed Svaha, the offerings cannot reach the Gods. Svaha and Svadha are words, which invoke the respective deities. They are Mantras, which are the life source of the deities. The Rig-veda declares, “Svaha stomasya varchasa.” Svaha has two meanings that are prominent:
- The offering made with the utterance of that Mantra, and
- The Vedic statement, which conveys praise or glorification.
Whether one of the meanings is preferred or both are adopted, the Gods are pleased, and they confer progress on the person, who pronounces the Svaha Mantra.
Sadhaka: Confer progress on the adorer! What does that mean?
Sai: As a consequence of the praise, conveyed through the recitation of the words bearing the impress of the Vedas, the person is blessed with various progressive qualities and opportunities to achieve excellence.
Sadhaka: I would like to know some examples, where the Mantra ‘Svaha’ is used in the Vedas to convey its traditional meaning.
Sai: Keshavaya Svaha; Pranaya Svaha; Indraya Svaha. These are some examples. Here, the meaning of the Mantra is:
Swahutam-astu, Suhutam-astu. May it be Swahutam! May it be Suhutam!
Sadhaka: What do those two words, Swahutam and Suhutam, mean?
Sai: They mean, “May the offerings made be well burnt,” that is to say, well assimilated.
Sadhaka: Swami! That raises a doubt in me. Whatever thing is dropped into fire gets burnt totally, even when no Mantra is uttered by us. This is the general experience. So, what is the special process that takes place when Svaha is uttered?
Sai: “Swahuti” does not indicate the mere burning out, or the total consumption of the offering placed in the fire. From the worldly point of view, only this much is observed. But, the Vedas (Shruti) concede that Fire has a divine form and function, besides the commonly known material form and function. The Divine Forms (Gods) are beyond the reach of the senses. So, the Vedas recommend that the Gods be worshipped through rites and rituals. And Agni, or the Fire Deity, has in It the source and sustenance of the Gods. “Agnirvai deva yonih”, i.e., Agni is the Divine Principle. According to the Shruti, He who offers oblations to the Gods through Agni, becomes blessed with Divine qualities. Only those, who are able to understand this fact, can achieve that Amritatvam (Principle of Immortality).
The person, who enjoys, i.e., Bhokta, and the object that provides joy, i.e., Bhogya — these two compose the Jagat (World). When these two become one, they mix and are then known as Atta or Bhokta. This is the vyavahara, the natural conclusion. Bhogya is no longer regarded separately. Well. Who is the Bhokta? It is Agni, the Fire, which accepts the oblation.
The very first Divine Entity is Aditya (The Sun). Its spiritual counterpart is the vital warmth in living beings, the Pranagni. Pranagni is the Ajyam (ghee) in the Agni. Somam (the juice of the Soma plant) and other oblations placed in fire are named Ahitayaù. The word means “deposited, placed”. The Gods prefer to be beyond the range of sight. Therefore, the oblations are also referred to as Ahutis.
Sadhaka: When Agni is within the range of sight, what is its name?
Sai: Then, it is named Agrih. Agra means first. It was created earliest. Hence, it is named Agra. When it is Paroksha (beyond the range of sight), it is named Agni.
Sadhaka: What is the meaning of Ahuti?
Sai: It means, oblations offered to Devatas (deities or Gods) in the fire, lit and fed as prescribed. Besides, the word denotes that Devata is Ahvana (invited) to accept the oblations. This is the special meaning the word conveys. Vanikara (the explanatory formula) only complements the effect of Svaha Mantra. The Gods receive only offerings, for which they have been invited in the form of Svaha and Vanikara Mantras.
The name Saraswati is prasiddhi (prominent) to the Vak Devi (Deity of the Word) and Veda Vak (Vedic Word). Moreover, since the Word (Saraswati) expresses the Atma, it also means Svaha. The Devi Bhagavatam declares that the Supreme Deity is both Gayatri and Svaha. The Lalita Sahasranama (the 1008 names of Lalita, the Supreme Deity) declares Svaha and Svadha as Her Names. Svaha is an expression of offering Havis (sacramental food).