Shloka 72

Ācāra-Nirṇaya: Varṇa-Āśrama Dharma, Śauca, Snāna, Sandhyā, Japa, Tarpaṇa, and Gṛhastha-Dinacaryā

Devanagari script

आदित्यमण्डलान्तः स्थां ब्रह्मलोकस्थितामपि / तत्रावाह्य जपित्वातो नमस्काराद्विसर्जयेत्

Transliteration

ādityamaṇḍalāntaḥ sthāṃ brahmalokasthitāmapi / tatrāvāhya japitvāto namaskārādvisarjayet

Translation

日輪の内に住する神威—さらにはブラフマローカに安住するものさえ—をそこに招来し、ついで真言を誦して、後に恭敬の礼（ナマスカーラ）をもって、招いた臨在を作法により送還すべし。

Word by Word

• आदित्य: of the Sun
• आदित्य: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: आदित्य (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी-तत्पुरुष-पूर्वपद (genitive relation as prior member), एकवचन (in compound)

• मण्डल: orb, disk
• मण्डल: Adhikarana (Locative sense within compound/अधिकरण)
• Type: Noun
• Root: मण्डल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रातिपदिक (in compound), एकवचन

• अन्तः: inside
• अन्तः: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: अन्तः (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7th/सप्तमी), एकवचन; समासान्त-रूप (locative: 'inside')

• स्थाम्: standing, abiding
• स्थाम्: Karma (Object/कर्म)
• Type: Adjective
• Root: स्था (धातु) + शतृ/शानच्-प्रत्यय (कृदन्त)
• Form: वर्तमानकृदन्त (present participle), स्त्रीलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; 'स्थित' अर्थे

• ब्रह्मलोक: Brahma-world
• ब्रह्मलोक: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: ब्रह्म (प्रातिपदिक) + लोक (प्रातिपदिक)
• Form: षष्ठी-तत्पुरुष समास (ब्रह्मणः लोकः), पुंलिङ्ग, प्रातिपदिक (in compound)

• स्थिताम्: situated
• स्थिताम्: Karma (Object/कर्म)
• Type: Adjective
• Root: स्था (धातु) + क्त (कृदन्त)
• Form: भूतकृदन्त/कर्मणि क्त-प्रत्यय (past participle), स्त्रीलिङ्ग, द्वितीया, एकवचन

• अपि: also, even
• अपि: Sambandha (Particle/निपात)
• Type: Indeclinable
• Root: अपि (अव्यय)
• Form: निपात (particle), समुच्चय/अपि-अर्थे ‘also/even’

• तत्र: there
• तत्र: Adhikarana (Location/अधिकरण)
• Type: Indeclinable
• Root: तत्र (अव्यय)
• Form: देशवाचक अव्यय (locative adverb)

• आवाह्य: having invoked
• आवाह्य: Kriya-viseshana (Absolutive modifying main verb/क्रियाविशेषण)
• Type: Indeclinable
• Root: आ + वह् (धातु) + ल्यप् (कृदन्त)
• Form: क्त्वान्त-समकक्ष अव्ययीभाव (gerund/ल्यप्), ‘having invoked/brought near’

• जपित्वा: having recited (japa)
• जपित्वा: Kriya-viseshana (Absolutive/क्रियाविशेषण)
• Type: Indeclinable
• Root: जप् (धातु) + क्त्वा (कृदन्त)
• Form: क्त्वान्त अव्यय (absolutive), ‘having recited’

• अतः: then, thereafter
• अतः: Sambandha (Discourse connector)
• Type: Indeclinable
• Root: अतः (अव्यय)
• Form: हेतुवाचक/अनन्तरवाचक अव्यय (thereafter/therefore)

• नमस्कारात्: from/after salutation
• नमस्कारात्: Apadana (Source/अपा दान)
• Type: Noun
• Root: नमस्कार (प्रातिपदिक)
• Form: पुंलिङ्ग, पञ्चमी (5th/पञ्चमी), एकवचन; अपादान-भाव (from/after salutation)

• विसर्जयेत्: should dismiss
• विसर्जयेत्: Kriya (Main action/क्रिया)
• Type: Verb
• Root: वि + सृज् (धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष (3rd), एकवचन; परस्मैपद

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Ritual bhakti requires proper saṅkalpa: invoke the deity, sustain presence through japa, and conclude with namaskāra and visarjana.

Vedantic Theme: Antaryāmitva (indwelling divinity) with loka-transcendence; disciplined upāsanā as a means to steadiness of mind.

Application: In daily pūjā or sandhyā-related upāsanā: perform āvāhana, do mantra-japa with dhyāna on the solar orb, then close with namaskāra and visarjana to avoid ritual incompleteness.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Geographic Context

Type: cosmic sphere / loka

Cross References

Related Themes: Garuda Purana (Uttara/Preta-khaṇḍa): general emphasis on mantra, śrāddha-vidhi, and proper ritual completion (visarjana) in worship contexts

Characters & Entities

• Aditya (Sun)
• Brahmaloka
• Brahma

FAQs

What is the importance of invoking the deity within the Aditya-mandala in the Garuda Purana?

This verse presents a disciplined ritual sequence: the practitioner meditatively invokes the divine presence in the solar orb (a locus of tejas) before mantra-recitation, emphasizing focused invocation rather than casual chanting.

How does this verse describe the correct completion of a mantra ritual?

It specifies completion through namaskāra (reverent closure) followed by visarjana—formally releasing the invoked presence—showing that rites should be ended properly, not abruptly.

Practical application of this wisdom today?

When doing japa or pūjā, begin with clear intention/invocation and end with gratitude and closure—maintaining reverence, mental focus, and ritual completeness.