Shloka 6

Gaṇapati-Mantra Siddhi, Vighna-Nivāraṇa Rites, Vśīkaraṇa-Style Applications, and Cikitsā

Therapeutic Formulas

Devanagari script

ह्रीङ्कारं सविसर्गञ्च प्रातः काले नरस्तु यः / स्त्रीणां ललाटे विन्यस्य वशतां नयति ध्रुवम्

Transliteration

hrīṅkāraṃ savisargañca prātaḥ kāle narastu yaḥ / strīṇāṃ lalāṭe vinyasya vaśatāṃ nayati dhruvam

Translation

朝の時、男が女性の額に「Hrīṃ」にヴィサルガ（ḥ）を添えて記し（印し）置くならば、必ずや彼女らを自らの支配下へと導く。

Word by Word

• hrīṅkāram: the syllable ‘hrīṃ’ (hrīṅkāra)
• hrīṅkāram: Karma (Object/कर्म)
• Type: Noun
• Root: hrīṅkāra (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (कर्म), एकवचन

• savisargam: with visarga (ḥ)
• savisargam: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: sa + visarga (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; तत्पुरुष-समासः (visargena saha = with visarga)

• ca: and
• ca: Sambandha (Connector/सम्बन्ध)
• Type: Indeclinable
• Root: ca (अव्यय)
• Form: समुच्चय-अव्यय

• prātaḥ: in the morning
• prātaḥ: Adhikarana (Time/कालाधिकरण)
• Type: Indeclinable
• Root: prātaḥ (अव्यय)
• Form: कालवाचक-अव्यय (adverb: in the morning)

• kāle: at the time
• kāle: Adhikarana (Time/कालाधिकरण)
• Type: Noun
• Root: kāla (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन

• naraḥ: a man
• naraḥ: Karta (Subject/कर्ता)
• Type: Noun
• Root: nara (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति (कर्ता), एकवचन

• tu: indeed
• tu: Sambandha (Discourse particle/सम्बन्ध)
• Type: Indeclinable
• Root: tu (अव्यय)
• Form: अन्वय-अव्यय (particle)

• yaḥ: who
• yaḥ: Karta (Relative subject/सम्बन्ध)
• Type: Noun
• Root: yad (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; सम्बन्ध-सर्वनाम (relative pronoun)

• strīṇām: of women
• strīṇām: Shashthi-Sambandha (Genitive relation/षष्ठी)
• Type: Noun
• Root: strī (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी-विभक्ति (सम्बन्ध), बहुवचन

• lalāṭe: on the forehead
• lalāṭe: Adhikarana (Locus/अधिकरण)
• Type: Noun
• Root: lalāṭa (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन

• vinyasya: having placed
• vinyasya: Kriya (Gerundial action/पूर्वक्रिया)
• Type: Verb
• Root: vi + ni + √as/√nyas (धातु; √nyas)
• Form: ल्यप्/क्त्वार्थे अव्यय-कृदन्त (gerund): having placed/inscribed

• vaśatām: into subjugation
• vaśatām: Karma (Object/कर्म)
• Type: Noun
• Root: vaśatā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया-विभक्ति (कर्म), बहुवचन; भाववाचक (state of being under control)

• nayati: leads, brings
• nayati: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: √nī (धातु)
• Form: लट् (present indicative), प्रथमपुरुष, एकवचन; परस्मैपद

• dhruvam: certainly, surely
• dhruvam: Sambandha (Adverbial modifier/क्रियाविशेषण)
• Type: Indeclinable
• Root: dhruva (प्रातिपदिक)
• Form: अव्ययीभाव/निश्चयार्थे अव्ययवत् प्रयोग (indeclinable adverbial accusative: certainly)

Speaker

Lord Vishnu (in dialogue with Garuda/Vinata-putra)

Philosophical Teaching

Concept: Use of bīja-mantra (Hrīṃ with visarga) as a vashya technique is described; ethically, it raises the dharmic issue of coercion vs. consent.

Vedantic Theme: Misapplication of śakti for egoic ends binds the agent further in karma; restraint (dama) and non-harming align better with sattva.

Application: Reject coercive ‘control’ aims; reinterpret as self-cultivation of attractiveness/charisma through purity, respectful conduct, and devotional discipline.

Verse Rasa

Primary Rasa: bibhatsa

Secondary Rasa: bhayanaka

Geographic Context

Type: domestic/private space (implied)

Cross References

Related Themes: Garuda Purana 1.185.2-5 (same siddhi-oriented cluster)

Characters & Entities

• Women (strī)
• Man (nara)

FAQs

What is the importance of Hrīṃ (hrīṅkāra) in this Garuda Purana verse?

The verse presents Hrīṃ as a bīja-mantra whose ritual placement (with visarga) is said to produce a specific effect—bringing women under the practitioner’s influence.

Does this verse relate to afterlife teachings like Yama’s realm or preta rites?

No. This shloka is framed as a ritual/mantra instruction within Ācāra-related material rather than describing the soul’s journey, Yama’s kingdom, or śrāddha/preta procedures.

Practical application of this wisdom today?

Read it as a documentation of historical ritual beliefs about mantra efficacy; in practice, prioritize dharmic conduct—self-control, consent, and ethical discipline—over coercive aims.