Shloka 86

Devanagari script

एवं होमविधिं कृत्वा न्यसेन्मन्त्रांस्तु देशिकः / चरणावग्निमीऌए तु इषेत्वो गुल्फयोः स्थिताः

Transliteration

evaṃ homavidhiṃ kṛtvā nyasenmantrāṃstu deśikaḥ / caraṇāvagnimīḷe tu iṣetvo gulphayoḥ sthitāḥ

Translation

ഇങ്ങനെ ഹോമവിധി നിർവഹിച്ചു ദേശികൻ (ആചാര്യൻ) മന്ത്രന്യാസം ചെയ്യണം—പാദങ്ങളിൽ ‘അഗ്നിം ഈളേ’, ഗുൽഫങ്ങളിൽ (കണങ്കാലുകളിൽ) ‘ഇഷേത്വോ’ എന്ന് അവിടെയേ സ്ഥാപിക്കണം।

Word by Word

• एवम्: thus
• एवम्: Sambandha (Manner/सम्बन्ध)
• Type: Indeclinable
• Root: एवम् (अव्यय)
• Form: प्रकारवाचक-अव्यय (adverb)

• होमविधिम्: the procedure of homa
• होमविधिम्: Karma (Object/कर्म)
• Type: Noun
• Root: होम + विधि (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2), एकवचन; समासः—षष्ठी-तत्पुरुष (होमस्य विधिः)

• कृत्वा: having done
• कृत्वा: Purvakala (Prior action/पूर्वकाल)
• Type: Verb
• Root: कृ (धातु)
• Form: क्त्वान्त-अव्ययकृदन्त (gerund)

• न्यसेत्: should place/assign (nyāsa)
• न्यसेत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: नि- + अस्/न्यस् (धातु; ‘न्यस्’ as causative/denom. in usage)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद

• मन्त्रान्: mantras
• मन्त्रान्: Karma (Object/कर्म)
• Type: Noun
• Root: मन्त्र (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2), बहुवचन

• तु: indeed
• तु: Sambandha (Emphasis/सम्बन्ध)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विशेषणबोधक-अव्यय (particle: indeed)

• देशिकः: the preceptor/initiating teacher
• देशिकः: Karta (Subject/कर्ता)
• Type: Noun
• Root: देशिक (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1), एकवचन

• चरणौ: the two feet
• चरणौ: Karma (Object/कर्म)
• Type: Noun
• Root: चरण (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2), द्विवचन

• अग्निम्: Agni (fire)
• अग्निम्: Karma (Object/कर्म)
• Type: Noun
• Root: अग्नि (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2), एकवचन

• ईळे: I praise
• ईळे: Kriya (Action/क्रिया)
• Type: Verb
• Root: ईळ्/ईड् (धातु)
• Form: लट् (वर्तमान), उत्तमपुरुष, एकवचन; आत्मनेपद

• तु: indeed
• तु: Sambandha (Emphasis/सम्बन्ध)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विशेषणबोधक-अव्यय (particle)

• इषेत्वः: of ‘iṣetva’ (mantric word)
• इषेत्वः: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: इष् (धातु) + त्व (प्रत्यय) / इषेत्व (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, षष्ठी (6), एकवचन; वैदिक/मन्त्रपद (mantric form)

• गुल्फयोः: at the two ankles
• गुल्फयोः: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: गुल्फ (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी/षष्ठी (7/6), द्विवचन; अत्र अधिकरणे (at the ankles)

• स्थिताः: placed/located
• स्थिताः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: स्था (धातु) + क्त (कृदन्त)
• Form: क्त-प्रत्ययान्त कृदन्त; पुंलिङ्ग, प्रथमा (1), बहुवचन; ‘स्थित’ = placed/located

Speaker

Lord Viṣṇu (in discourse to Garuḍa / Vinatā-putra)

Philosophical Teaching

Concept: Nyāsa after homa: the ācārya installs specific mantras on specific limbs (feet: ‘agnim īḷe’; ankles: ‘iṣetva’), integrating Vedic mantra with embodied practice.

Vedantic Theme: Śabda as transformative power when properly ‘placed’ (viniyoga); disciplined action refines the instrument (body-mind) for higher pursuit.

Application: In mantra practice, pair recitation with mindful somatic anchoring (touch/attention to loci) to cultivate steadiness and continuity of remembrance in daily movement.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: body geography (aṅga-nyāsa points)

Cross References

Related Themes: Garuda Purana 1.48.86 (post-homa nyāsa; specific mantra-to-limb mapping); Garuda Purana 1.48.83-85 (homa sequence; mantra options; ācārya role)

Characters & Entities

• Agni

FAQs

What is the importance of mantra-nyāsa in the Garuda Purana?

This verse shows nyāsa as a post-homa consecration step—placing specific Vedic mantra-phrases on body parts to ritually purify and sacralize the practitioner.

How does this verse explain the path of the soul?

Indirectly: by emphasizing correct ritual purification (homa and nyāsa), it supports the dhārmic preparation that the Garuda Purana links with auspicious outcomes and spiritual steadiness.

Practical application of this wisdom today?

Perform sacred rites with precision and mindfulness; even outside full Vedic ritual, the principle is disciplined purification—aligning body, speech, and intent before spiritual practice.