Shloka 8
Sūrya-pūjā-vidhi: Gateway Deities, Lotus-Mandala, Nyāsa, Navagrahas, and Arghya
वारत्रयं पद्ममुद्रां बिम्बमुद्रां च दर्शयेत् / ॐ आं हृदयाय नमः / ॐ अर्काय शिरसे स्वाहा / ॐ अः भूर्भुवः स्वः ज्वालिनि शिखायै वषट् / ॐ हुं कवचाय हुं / ॐ भां नेत्राभ्यां वौषट् / ॐ वः अस्त्राय फडिति
vāratrayaṃ padmamudrāṃ bimbamudrāṃ ca darśayet / oṃ āṃ hṛdayāya namaḥ / oṃ arkāya śirase svāhā / oṃ aḥ bhūrbhuvaḥ svaḥ jvālini śikhāyai vaṣaṭ / oṃ huṃ kavacāya huṃ / oṃ bhāṃ netrābhyāṃ vauṣaṭ / oṃ vaḥ astrāya phaḍiti
മൂന്നു പ്രാവശ്യം പദ്മമുദ്രയും ബിംബമുദ്രയും പ്രദർശിപ്പിക്കണം. തുടർന്ന് ന്യാസമന്ത്രങ്ങൾ വിന്യസിക്കണം—“ഓം ആം ഹൃദയായ നമഃ; ഓം അർക്കായ ശിരസേ സ്വാഹാ; ഓം അഃ ഭൂർഭുവഃ സ്വഃ ജ്വാലിനി ശിഖായൈ വഷട്; ഓം ഹും കവചായ ഹും; ഓം ഭാം നേത്രാഭ്യാം വൗഷട്; ഓം വഃ അസ്ത്രായ ഫട്।”
Lord Viṣṇu (in instruction to Garuḍa/Vinatā-putra)
Concept: Devatā-āveśa through nyāsa: the body becomes a sanctified vessel; protection (kavaca/astrā) arises from mantra-śakti aligned with devotion.
Vedantic Theme: Antaryāmin-bhāva (the indwelling divine) and śarīra as kṣetra for sādhana; disciplined upāsanā purifies antaḥkaraṇa.
Application: Use deliberate mudrā and nyāsa with correct bīja/anga mapping to cultivate steadiness, reverence, and a felt sense of protection before japa or pūjā.
Primary Rasa: shanta
Secondary Rasa: adbhuta
Type: microcosmic body-temple and consecrated worship area
Related Themes: Garuda Purana 1.39 (nyāsa, mudrā, directional worship sequence continuing in 1.39.9–12)
FAQs
This verse presents mudrā (ritual hand-seals) and nyāsa (placing mantras on body-points) as a method to sanctify the practitioner and establish protective, deity-linked energies in the heart, head, crown, eyes, and astric ‘weapon’ zone.
Indirectly: it belongs to the ritual-conduct layer of the text, emphasizing purification and protection practices that support dharmic living and sacred rites—foundational disciplines that the Garuda Purana later connects with post-death outcomes.
Use it as a reminder that spiritual practice is not only belief but disciplined method—preparation, focus, and ethical intent—whether one follows traditional nyāsa or adopts a simplified daily practice of mindful recitation and inner ‘placement’ of sacred remembrance.