Shloka 30
Viṣṇv-ekapūjya-nirṇaya; Gaṅgā-Viṣṇupadī-māhātmya; Kali-yuga doṣa; Puṣkara-dharma of Viṣṇu-smaraṇa
स्वाहाकारो मन्त्ररूपाभिमानी स्वाहेति संज्ञामाप सदैव वीन्द्र / अग्नेर्भार्यातो बुद्धिमान् संबभूव ब्रह्माभिमानी चन्द्रपुत्रो बुधश्च
svāhākāro mantrarūpābhimānī svāheti saṃjñāmāpa sadaiva vīndra / agnerbhāryāto buddhimān saṃbabhūva brahmābhimānī candraputro budhaśca
O Indra, der Opferausruf «svāhā», der über die Mantra‑Gestalt waltet, ist stets unter dem Namen Svāhā bekannt. Aus Svāhā, der Gemahlin Agnis, wurde der Weise Budha geboren—Sohn des Mondes—der mit dem Prinzip Brahmās, der schöpferischen Intelligenz, identifiziert wird.
Lord Vishnu (narrating to Garuda/Vainateya, with an address ‘O Indra’ occurring within the cited tradition)
Concept: Mantra is not mere sound: it has an abhimānī-devatā; ritual utterance (svāhā) embodies offering and connects to cosmic intelligence (Budha).
Vedantic Theme: Vāk-śakti as a bridge between subtle (mantra) and gross (ritual act); devatā-abhimāna as a pedagogic model for how consciousness ‘presides’ over functions.
Application: In ritual or daily practice, speak sacred formulas with attention and purity of intent; treat speech as consequential and sanctifying.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Type: ritual space + celestial sphere
Related Themes: Garuda Purana 3.29.29 (Svāhā praised as not deficient)
FAQs
This verse treats ‘Svāhā’ as a mantra-power/personification that presides over offerings; it is not merely a word but a sacred formula linked to Agni and the efficacy of yajña.
By grounding ritual speech (‘svāhā’) in a divine principle and lineage, the verse reinforces that correct mantra-utterance and fire-offering are spiritually potent acts, a foundation for many Purāṇic rites (including śrāddha contexts).
Treat mantra and ritual formulas with attentiveness and correctness—especially in homa or śrāddha-related observances—recognizing them as carriers of intent and sacred order rather than casual speech.