Śiva-taught Mantra-Weapons, Mudrās, and Rakṣā-Rites
Removal of Kīlaka; Protection from Nāga, Viṣa, Graha, and Storms
ॐ क्ष्व (क्ष्णं) नमः / रक्तेन पटहे लिख्य शब्दात्रेसुर्ग्रहादयः / ॐ मर मर मारयमारय स्वाहा / ॐ हुं फट् स्वाहा
oṃ kṣva (kṣṇaṃ) namaḥ / raktena paṭahe likhya śabdātresurgrahādayaḥ / oṃ mara mara mārayamāraya svāhā / oṃ huṃ phaṭ svāhā
«أوم كْشْفا (أو كْشْنَم) نَمَه». إذا كُتبت هذه المقاطع بالدم على طبلٍ فإن صوته يُخضع القوى المعادية كالغْرَها وما شابهها. «أوم مَرَ مَرَ، مارَيَ مارَيَ، سْفاهَا». «أوم هُوم فَتْ سْفاهَا».
Lord Vishnu (in instruction to Garuda/Vinata-putra)
Concept: Mantra as coercive power to restrain hostile influences; protection framed as ‘subduing’ rather than merely pacifying.
Vedantic Theme: Ambiguous: highlights potency of śabda-śakti; ethically, such force is traditionally bounded by adhikāra and niyama (right use).
Application: If interpreted within dharmic limits: employ protective sound/recitation to ‘break’ fear and intrusive influences; avoid harmful intent toward beings.
Primary Rasa: raudra
Secondary Rasa: bibhatsa
Type: ritual ground (śmaśāna-like/ugra setting implied by blood and drum)
Related Themes: Garuda Purana 1.20.16-18, 1.20.20 (same sequence of protective/ugra measures)
This verse presents a warding (rakṣā) formula: specific bīja-syllables and forceful imperatives are used to repel or neutralize graha-type afflictions and other hostile influences.
It does not directly describe the soul’s post-death journey; rather, it belongs to the Purana’s practical ritual layer, focusing on protection from obstructive forces that may trouble individuals in embodied life.
Treat it as a textual record of apotropaic practice: for modern use, rely on orthodox guidance and prioritize sattvic disciplines (prayer, charity, self-restraint) rather than attempting aggressive mantra procedures without initiation.