Understanding Havya and Kavya
Question
When the terms havya and kavya came, it was said that one relates to the gods (devatā) and the other to the ancestors (pitṛ). We already know about these two powers, yet today we will again shed a little light on them.
Answer
There is our individual body, and there is the universe — the collective.
On the individual level, the powers at work are called deva. Some of these powers we can see, and some we cannot, but we can understand them. For example, our eyes, nose, ears — all the faculties through which we function — these are powers. If even one power weakens or stops working, our life is obstructed. Similarly, inside the body many powers work — our six systems function continuously. If any system, even the digestive system, faces any disturbance, life suffers.
So the powers outside the body that we can see — eyes, nose, ears, the mind, the intellect — all these are powers. These are the devas. This body is an amazing machine; nothing compares to it. All the powers working inside and outside it, on the individual level, are called deva.
Then on the collective or universal level, there are also devas. In the universe, many powers are at work — air, water, and the five great elements. These are all divine powers. Fire, air, the five elements — all are devas. In this creation many systems are functioning, which we call the systems of the universe. All the forces working within the universe are its powers. So on both the individual and the collective levels, many powers function. All these powers are called deva.
If these powers continue to work in their natural state — meaning, exactly as the Supreme created them — then that is considered offering them their proper nourishment. Eyes are given the job of seeing, ears the job of hearing. Their natural function is the work assigned to them by the Supreme.
If these powers continue to perform their natural roles properly, then it means we are offering them their food. In the scriptures, the food given to the gods is also called anna, and the food given to the ancestors is also called anna. But anna here does not mean gross physical food. Anna means the proper nourishment a power requires.
For example, the digestive system needs proper care — we must chew food well, ensure the enzymes, juices, and internal processes remain healthy. Whatever we do to keep the digestive system functioning correctly — that is its food. Anna means giving each power the nourishment it deserves.
Air is a universal power. What is its food? Its food is that its quality remains pure — no excess of harmful gases. But today we release many poisonous gases into it, so we are not giving air its proper food; we are disturbing it.
Similarly, all the powers on both the individual and collective levels — when we offer them their proper nourishment, it is called havya. The gods’ food is called havya. And, as explained, food does not mean physical food — it means providing the proper support for each power to function naturally.
Water is another great element. Its food is to keep it pure — not to pollute it. If we pollute it, we are not giving it proper nourishment.
So the food of the gods is called havya. If we do not give it, we are not offering havya. Scriptures say: offer havya to the gods.
There is another very important word used regarding havya, and that is svāhā. When offering food to the deities, you say svāhā. Svāhā means: sva — one’s ego, hā — to leave. So svāhā means: leaving the ego. Any action done without ego becomes the right offering — the right havya. If we act under ego, we cannot offer proper havya.
When we pollute the air or water, that too is because of ego-driven tendencies. Because of ego, the gods — meaning all powers — remain unsatisfied, because we are not giving them the proper havya.
Thus the word svāhā teaches that havya can only be offered by letting go of ego. Not by acting through ego or selfishness.
This is havya: offering proper nourishment to all powers working at the individual and universal levels.
Question
Now what about kavya?
Answer
Kavya is the food offered to the ancestors (pitṛ). Just as the nourishment offered to the gods and all divine powers is called havya, the nourishment offered to the ancestors is called kavya. The scriptures also call it anna. But what is this food?
We repeatedly try to understand pitṛ. The word pitṛ is extremely important. Pitṛ means our saṃskāra — our impressions. What are saṃskāras? When we repeatedly perform an action, it forms a saṃskāra — a habit. All these habits accumulate in our subconscious mind. These accumulated saṃskāras are the pitṛ.
For the upliftment of these pitṛ, we must offer kavya.
What is this kavya? Scriptures say: offer food. But the real food for the ancestors is knowledge. In the Sagara story in the Bāla Kāṇḍa, the sons were burnt to ashes in the netherworld. Their liberation was possible only when the Ganga descended. Ganga symbolizes knowledge. So the best food for the ancestors is knowledge — this is kavya.
If a saṃskāra of greed exists within me, that greed is my ancestor — my pitṛ. To free myself from it, I must take refuge in knowledge. There are different kinds of knowledge because there are different types of saṃskāras. Negative saṃskāras — desire, anger, greed, attachment, pride, jealousy — live in the subconscious. Good saṃskāras — service, cooperation, surrender, acceptance — also live there, but they cause no trouble.
The problem comes from negative saṃskāras. To remove them, we need knowledge. For greed, what knowledge do we need? The knowledge that we must rise above selfishness — that all should receive, not only I. When I adopt this understanding, the saṃskāra of greed is pacified.
So the ancestors — meaning the saṃskāras gathered through many lifetimes — are uplifted through knowledge. Their food is the food of knowledge. This knowledge-food is called kavya in scripture.
Another beautiful word used for this is svadhā. Just as svāhā is used for the gods’ food, svadhā is used for the ancestors’ food.
What does svadhā mean?
Svāhā means “letting go of ego.”
Svadhā means: sva — one’s true Self, dhā — to uphold. To remain in one’s real nature. Our real nature is the Self — the soul. To see everyone as soul. When we remain in this state, it is said: uphold your true Self — svadhā.
Thus, for the ancestors, the food is knowledge, offered with svadhā. When we act while staying in our true Self, the saṃskāras are uplifted.
So for the ancestors two terms are used:
Offer kavya — their food of knowledge
Offer svadhā — remain established in the Self
Both meanings are similar, but svadhā adds a special depth.
For the gods, svāhā adds the depth of leaving ego.
For the ancestors, svadhā adds the depth of staying established in the true Self.
These four words — havya, kavya, svāhā, and svadhā — appear repeatedly in our scriptures.
Even if we forget, they appear often in recitation. And even in daily rituals, the sages included them so that we are constantly reminded: we say svāhā in havan, and svadhā in rites related to ancestors.