Shloka 4
Dhūpa-Lepa-Mantra-Prayoga: Vaśīkaraṇa, Rakṣā, Jvara-nāśa, and Stambhana Applications
ॐ रक्तचामुण्डे अमुकं मे वशमानय आनय ॐ ह्रीं ह्रैं ह्रः फट् / इमं जप्त्वायुतं मन्त्रं तिलकेन च शङ्कर ! / गोरोचनासंयुतेन स्वरक्तेन वशी भवेत्
oṃ raktacāmuṇḍe amukaṃ me vaśamānaya ānaya oṃ hrīṃ hraiṃ hraḥ phaṭ / imaṃ japtvāyutaṃ mantraṃ tilakena ca śaṅkara ! / gorocanāsaṃyutena svaraktena vaśī bhavet
“ૐ, રક્તચામુન્ડે! અમુકને મારા વશમાં લાવી અહીં લાવ. ૐ હ્રીં હ્રૈં હ્રઃ ફટ્।” હે શંકર! આ મંત્રનું દસ હજાર વાર જપ કરીને, ગોરોચના તથા પોતાના રક્ત સાથે મિશ્રિત કરી તિલકરૂપે ધારણ કરવાથી વશીકરણ-શક્તિ પ્રાપ્ત થાય છે—એવું કહેવામાં આવ્યું છે।
Lord Vishnu (in instruction to Garuda/Vinata-putra, within a ritual-mantra context)
Concept: Mantra-japa and ritual application (tilaka) are presented as instrumental causes for siddhi (vaśīkaraṇa).
Vedantic Theme: Avidyā-driven pursuit of siddhi; contrast with śānta/bhakti-mokṣa orientation where power-seeking is secondary/obstructive.
Application: If studied, treat as a cautionary example of siddhi-oriented ritualism; prioritize ethical restraint and non-coercion in spiritual practice.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Related Themes: Garuda Purana 1.180 (mantra/auṣadha/vaśīkaraṇa context)
FAQs
This verse presents a specific mantra-prayoga and its stated ritual method (japa count and tilaka mixture) as a means to obtain vaśyatā (power to influence), illustrating the text’s cataloging of ritual techniques.
Although framed as a technique, it sits within a Purāṇic context where intention and conduct matter; such practices are typically understood as potent and ethically consequential, to be approached with restraint under proper guidance.
Treat mantras and rituals as disciplines requiring purity of intent; prioritize self-control and dharmic conduct over coercive aims, and seek qualified traditional guidance for any mantra practice.