Shloka 45
The Bestowal of Boons upon Aṅga
नमो हव्यायकव्याय स्वधाकाराय ते नमः । स्वाहाकाराय शुद्धाय ह्यव्यक्ताय महात्मने
namo havyāyakavyāya svadhākārāya te namaḥ | svāhākārāya śuddhāya hyavyaktāya mahātmane
ขอนอบน้อมแด่พระองค์ ผู้เป็นหัวยะสำหรับเทวะ และเป็นกัวยะสำหรับบรรพชน ผู้เป็นถ้อยคำศักดิ์สิทธิ์ “สวธา” ขอนอบน้อมแด่พระองค์ ผู้เป็นถ้อยคำ “สวาหา” ผู้บริสุทธิ์ ผู้ไม่ปรากฏรูป ผู้เป็นมหาตมัน
Unspecified (hymnic praise within the narrative context)
Concept: The Lord is present in both deva-yajña and pitṛ-yajña, and even in the mantric utterances that carry offerings; He is simultaneously pure and unmanifest beyond ritual forms.
Application: Honor both divine worship and ancestral gratitude without sectarian division; keep speech pure—treat mantra and daily words as offerings that shape inner purity.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Visual Art Cues: {"scene_description":"Two parallel altars appear in one composition: a deva-homa with ‘svāhā’ rising as luminous syllables into the sky, and a pitṛ-tarpaṇa scene where ‘svadhā’ flows like silver water into a sacred vessel. Above both, an unmanifest, formless radiance—suggesting the avyaktā Mahātman—binds the rites into a single, pure presence.","primary_figures":["Viṣṇu (as unmanifest radiance/antaryāmin)","a householder performing homa","pitṛs as subtle ancestral silhouettes (optional, reverent)"],"setting":"Riverside ritual platform with homa-kunda, tarpaṇa vessels, darbha grass, and a quiet banyan nearby.","lighting_mood":"golden dawn","color_palette":["pale gold","river-silver","sandalwood beige","sky blue","charcoal black"],"tanjore_prompt":"Tanjore painting style: split-panel sacred composition—left: homa fire with embossed gold flames and the word ‘SVĀHĀ’ stylized in gold; right: tarpaṇa with ‘SVADHĀ’ as silver-gold stream; central upper mandala of Viṣṇu’s unmanifest radiance, heavy gold leaf, ruby-green borders, ornate vessels and jewelry details, devotional symmetry.","pahari_prompt":"Pahari miniature style: refined domestic riverside scene, delicate calligraphic syllables ‘svāhā/svadhā’ floating like birds, soft morning light, cool blues and gentle ochres, subtle ancestral presence rendered as faint translucent forms, lyrical and intimate.","kerala_mural_prompt":"Kerala mural style: bold outlines, stylized ritual implements, large-eyed figures, ‘svāhā’ and ‘svadhā’ as decorative script motifs, dominant reds/yellows/greens with black contours, central unmanifest halo as a flat radiant disc.","pichwai_prompt":"Pichwai cloth painting style: ornate floral border with lotus and tulasi-like foliage motifs, central mandala radiance above twin ritual scenes, deep blue ground with gold script accents, symmetrical layout, temple-hanging aesthetic."}
Audio Atmosphere: {"recitation_mood":"devotional","suggested_raga":"Bhairavi","pace":"moderate-narrative","voice_tone":"authoritative","sound_elements":["mantra intonation","fire crackle","water pouring into vessel","soft bell strokes","conch at conclusion"]}
Sandhi Resolution Notes: namo → namaḥ (visarga before consonant); havyāyakavyāya treated as dvandva: havya-kavya; h(y)avyaktāya: hi + avyaktāya (sandhi: i + a → ya).
FAQs
They indicate sacrificial offerings: havyā are oblations offered to the devas (gods), while kavyā are offerings directed to the pitṛs (ancestors), showing the deity praised as the essence of both.
“Svāhā” is the ritual exclamation used in offerings to the devas, and “svadhā” is associated with offerings to ancestors; pairing them presents the praised reality as present in and empowered through both ritual formulas.
It emphasizes transcendence: beyond visible form and ordinary perception, the ultimate is the unmanifest ground of ritual, purity, and spiritual power—yet accessible through devotion and sacred speech.