Expression used for auspiciousness while making oblations. (Glossary for the Vahinis)

Svaha is generally taken to indicate only an expression used while offering oblations ceremonially - lit fire; people imagine that it is not a Vedic word. They argue it as 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 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 one’s forefathers and invites them to accept ritual offerings, the expression used is Svadha, not Svaha. Since the word is full of potency, it is revered as the manifestation of Vak Devi, the Deity presiding over speech. The rites prescribed as unavoidable for daily life and those that are laid down as optional for the observance of certain holy day, all these have to begin with ‘Svaha’ pronounced along with the sips of sanctified water (Achamana). Generally speaking, there are no ritual offerings in the sacred fire without the accompaniment of the mantras, ‘Svaha or Svadha’. When offerings are given, while Svaha or Svadha is uttered, the Gods (Devatas) or manes (Pitrus) 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 water the prescribed Svaha, the offerings cannot reach the Gods. Svaha and Svadha are words, which invoke the respective deities. They are mantras, which awake and alert the Divine. The Rig Veda declares, ‘Svaha ato anasya varmanaa’. Svaha has two meanings: (1) the offering made with the utterance of that Mantra, and (2) 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 mantras Svaha or Svadha.

As a consequence of the praise conveyed through words bearing the impress of the Vedas, the person is blessed with various progressive qualities and opportunities to achieve excellence.

Kesavaya Svaha; Pranaya Svaha; Indraya Svaha. These are some examples; here the meaning of the Mantra is: Svahutam Astu, Suhurtam Astu, May it be Svahutam. May it be Suhurtam. They mean, ‘May the offering made be well burnt’, that is to say, well digested. (LKV, pp. 21-22)

Svaha is a name applied to Saraswati, the Deity of Word (Vaag Devi), the Deity of the Vedic word. Since the Word expresses the Atma, the name is Svaha too. 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 Svadhaa as Her names. Svaha also means ‘the close’, ‘the going under’, ‘the end’. (LKV, p. 24)

Svaha, it is not a mere exclamation; it is expiation; it is realisation of the prayer, which the ritual represents. (SSVahini, p. 199)

In the Word ‘Svaha’, we describe Saraswati as Vakrupini, or embodiment of all speech. She is the embodiment of all that is contained in the Vedas. (SSB I974, p. 92)