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
“Oṁ, wahai Cāmuṇḍā Merah—bawalah si anu itu ke bawah pengaruhku; bawalah dia ke sini. Oṁ hrīṁ hraiṁ hraḥ phaṭ.” Wahai Śaṅkara, dengan mengulang mantra ini sepuluh ribu kali dan menyapunya sebagai tilaka—dicampur gorocanā serta darah sendiri—dikatakan seseorang memperoleh kuasa penundukan (vaśīkaraṇa).
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.