Shloka 3
ततस्त्रिविधः करकायन्यासः / ततो त्दृदिस्थयोगपीठपूजा / ॐ अनन्ताय नमः / ॐ धर्माय नमः / ॐ ज्ञानाय नमः / ॐ वैराग्याय नमः / ॐ ऐश्वर्याय नमः / ॐ अधर्ंमाय नमः / ॐ अज्ञानाय नमः / ॐ अवैराग्याय नमः / ॐ अनैश्वर्याय नमः / ॐ पद्माय नमः / ॐ आदित्यमण्डलाय नमः / ॐ चन्द्रमण्डलाय नमः / ॐ वह्निमण्डलाय नमः / ॐ विमलायै नमः / ॐ उत्कर्षिण्यै नमः / ॐ ज्ञानायै नमः / ॐ क्रियायै नमः / ॐ योगायै नमः / ॐ प्रह्व्यै नमः / ॐ सत्यायै नमः / ॐ ईशानायै नमः / ॐ सर्वतोमुख्यै नमः / ॐ संगोपाङ्गाय हरेरासनाय नमः / ततः कर्णिकायाम्-अं वासुदेवाय नमः / आं हृदयाय नमः / ईं शिरसे नमः / ऊं शिखायै नमः / ऐं कवचाय नमः / औं नेत्रत्रयाय नमः / अः फट् अस्त्राय नमः / आं सङ्कर्षणाय नमः / अं प्रद्युम्नाय नमः / अः अनिरुद्धाय नमः / ॐ अः नारायणाय नमः / ॐ तत्सब्दह्मणे नमः / ॐ हुं विष्णवे नमः / क्षैं नरसिंहाय भूर्वराह्य कं वैनतेयाय जं खं वं सुदर्शनाय खं चं फं षं गदायै वं लं मं क्षं पाञ्चजन्याय घं ढं भं हं श्रियै गं डं वं शं पुष्ट्यै धं वं वनमालायै दं शं श्रीवत्साय छं डं यं कौस्तुभाय शं शार्ङ्गाय इं इषुधिभ्यां चं चर्मणे खं खड्गाय इन्द्राय सुराय पर्तये अग्नये तेजोधिपतयेयमायधर्माधिपतयेक्षंनैरृतायरक्षोधिपतये वरुणाय जलाधिपतये यों वायवे प्राणाधिपतये धां धनदाय धनाधिपतये हां ईशानाय विद्याधिपतये ॐ वज्राय शक्त्यै ॐ दण्डाय खङ्गाय ॐ पाशाय ध्वजाय गदायै त्रिशूलाय लं अनन्ताय पातालाधिपतये खं ब्रह्मणे सर्वलोकाधिपतये ॐ नमो भगवते वासुदेवाय नमः / ॐ ॐ नमः / ॐ नं नमः / ॐ मों नमः / ॐ ॐ भं नमः / ॐ गं नमः / ॐ वं नमः / ॐ तें नमः / ॐ वां नमः / ॐ सुं नमः / ॐ दें नमः / ॐ वां नमः / ॐ यं नमः / ॐ ॐ नमः / ॐ नं नमः / ॐ मों नमः / ॐ नां नमः / ॐ रां नमः / ॐ णां नमः / ॐ यं नमः / ॐ नंनों भगवतें वांसुंदेवायं ॐ नमो नारायणाय नमः / ॐ पुरुषोत्तमाय नमः
tatastrividhaḥ karakāyanyāsaḥ / tato tdṛdisthayogapīṭhapūjā / oṃ anantāya namaḥ / oṃ dharmāya namaḥ / oṃ jñānāya namaḥ / oṃ vairāgyāya namaḥ / oṃ aiśvaryāya namaḥ / oṃ adharṃmāya namaḥ / oṃ ajñānāya namaḥ / oṃ avairāgyāya namaḥ / oṃ anaiśvaryāya namaḥ / oṃ padmāya namaḥ / oṃ ādityamaṇḍalāya namaḥ / oṃ candramaṇḍalāya namaḥ / oṃ vahnimaṇḍalāya namaḥ / oṃ vimalāyai namaḥ / oṃ utkarṣiṇyai namaḥ / oṃ jñānāyai namaḥ / oṃ kriyāyai namaḥ / oṃ yogāyai namaḥ / oṃ prahvyai namaḥ / oṃ satyāyai namaḥ / oṃ īśānāyai namaḥ / oṃ sarvatomukhyai namaḥ / oṃ saṃgopāṅgāya harerāsanāya namaḥ / tataḥ karṇikāyām-aṃ vāsudevāya namaḥ / āṃ hṛdayāya namaḥ / īṃ śirase namaḥ / ūṃ śikhāyai namaḥ / aiṃ kavacāya namaḥ / auṃ netratrayāya namaḥ / aḥ phaṭ astrāya namaḥ / āṃ saṅkarṣaṇāya namaḥ / aṃ pradyumnāya namaḥ / aḥ aniruddhāya namaḥ / oṃ aḥ nārāyaṇāya namaḥ / oṃ tatsabdahmaṇe namaḥ / oṃ huṃ viṣṇave namaḥ / kṣaiṃ narasiṃhāya bhūrvarāhya kaṃ vainateyāya jaṃ khaṃ vaṃ sudarśanāya khaṃ caṃ phaṃ ṣaṃ gadāyai vaṃ laṃ maṃ kṣaṃ pāñcajanyāya ghaṃ ḍhaṃ bhaṃ haṃ śriyai gaṃ ḍaṃ vaṃ śaṃ puṣṭyai dhaṃ vaṃ vanamālāyai daṃ śaṃ śrīvatsāya chaṃ ḍaṃ yaṃ kaustubhāya śaṃ śārṅgāya iṃ iṣudhibhyāṃ caṃ carmaṇe khaṃ khaḍgāya indrāya surāya partaye agnaye tejodhipatayeyamāyadharmādhipatayekṣaṃnairṛtāyarakṣodhipataye varuṇāya jalādhipataye yoṃ vāyave prāṇādhipataye dhāṃ dhanadāya dhanādhipataye hāṃ īśānāya vidyādhipataye oṃ vajrāya śaktyai oṃ daṇḍāya khaṅgāya oṃ pāśāya dhvajāya gadāyai triśūlāya laṃ anantāya pātālādhipataye khaṃ brahmaṇe sarvalokādhipataye oṃ namo bhagavate vāsudevāya namaḥ / oṃ oṃ namaḥ / oṃ naṃ namaḥ / oṃ moṃ namaḥ / oṃ oṃ bhaṃ namaḥ / oṃ gaṃ namaḥ / oṃ vaṃ namaḥ / oṃ teṃ namaḥ / oṃ vāṃ namaḥ / oṃ suṃ namaḥ / oṃ deṃ namaḥ / oṃ vāṃ namaḥ / oṃ yaṃ namaḥ / oṃ oṃ namaḥ / oṃ naṃ namaḥ / oṃ moṃ namaḥ / oṃ nāṃ namaḥ / oṃ rāṃ namaḥ / oṃ ṇāṃ namaḥ / oṃ yaṃ namaḥ / oṃ naṃnoṃ bhagavateṃ vāṃsuṃdevāyaṃ oṃ namo nārāyaṇāya namaḥ / oṃ puruṣottamāya namaḥ
Then one should perform the threefold nyāsa upon the hands and body; thereafter, worship the Yoga-seat established within the heart. Offer salutations to Ananta; to Dharma, Knowledge, Dispassion, and Sovereignty; and also (as opposites to be transcended) to Adharma, Ignorance, Non-dispassion, and Lack of sovereignty. Salutations to the Lotus; to the solar, lunar, and fire-circles; to Vimalā, Utkarṣiṇī, Jñānā, Kriyā, Yogā, Prahvī, Satyā, Īśānā, and Sarvatomukhyā; and to Hari’s seat together with its auxiliary limbs. Then, in the pericarp of the inner lotus, place “aṃ” and salute Vāsudeva; install “āṃ” in the heart, “īṃ” in the head, “ūṃ” in the crown-lock, “aiṃ” as armor, “auṃ” in the three eyes, and “aḥ phaṭ” as the missile; and salute Saṅkarṣaṇa, Pradyumna, and Aniruddha; Nārāyaṇa, the Brahman as sacred sound, and Viṣṇu. Further, invoke protective and empowering mantras connected with Narasiṃha, Varāha, Garuḍa, Sudarśana, the divine weapons and ornaments, and the guardians of the directions. Finally, repeatedly offer homage: “Salutations to Bhagavān Vāsudeva; salutations to Nārāyaṇa; salutations to Puruṣottama.”
Lord Viṣṇu (teaching Garuḍa/Vainateya)
Concept: Integrative worship: install Bhagavān in the heart through nyāsa, honor dharma-jñāna-vairāgya-aiśvarya, transcend their opposites, and seek protection/empowerment through Viṣṇu’s vyūhas and weapons.
Vedantic Theme: From guṇa-bound opposites toward purity and surrender; nāma and mantra as upāya; Brahman as śabda (tatsabda-brahman) indicating the Absolute through sacred sound.
Application: Use structured nyāsa and heart-centered visualization; cultivate dharma, knowledge, dispassion, and inner sovereignty while consciously abandoning adharma/ajñāna; conclude with repeated nārāyaṇa-namaskāra for steadiness.
Primary Rasa: adbhuta
Secondary Rasa: vira
Type: subtle mandala spanning body and cosmos
Related Themes: Garuda Purana mantra/nyāsa and rakṣā-kavaca materials (contextual); Garuda Purana devotion to Vāsudeva/Nārāyaṇa as supreme refuge (thematic)
FAQs
Nyāsa is the ritual ‘installation’ of sacred syllables and divine names onto specific body-points, treating the practitioner’s body as an inner altar so the worship becomes embodied and protected.
While not describing post-death journeys directly, it provides preparatory sādhana—purification, protection, and inner worship of Viṣṇu—which the text treats as foundational for dharma and liberation-oriented living.
One may use it as a structured Viṣṇu-centered daily practice: invoke core virtues (dharma, jñāna, vairāgya), perform simple heart-centered meditation, and recite “oṃ namo bhagavate vāsudevāya” with mindful placement and restraint in conduct.