Shloka 15

Prāṇeśvara Garuḍa-Mantra: Timing (Velā), Nāga-Grahas, Nyāsa, Haṃsa-Rite, and Viṣa-Cikitsā

Devanagari script

विद्या त्रैलोक्यरक्षार्थं गरुडेन धृता पुरा / वधेप्सुर्नागनागानां मुखे ऽथ प्रणवं न्यसेत्

Transliteration

vidyā trailokyarakṣārthaṃ garuḍena dhṛtā purā / vadhepsurnāganāgānāṃ mukhe 'tha praṇavaṃ nyaset

Translation

Pada zaman dahulu, Garuḍa memegang dan memelihara mantra suci ini demi perlindungan tiga alam. Oleh itu, sesiapa yang berhajat menundukkan atau membinasakan raja-raja nāga hendaklah meletakkan Praṇava “Oṁ” pada mulut mereka.

Word by Word

• विद्या: knowledge; sacred lore
• विद्या: Karta (Subject/कर्ता)
• Type: Noun
• Root: विद्या (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)

• त्रैलोक्य-रक्षा-अर्थम्: for the purpose of protecting the three worlds
• त्रैलोक्य-रक्षा-अर्थम्: Prayojana (Purpose/प्रयोजन)
• Type: Noun
• Root: त्रैलोक्य (प्रातिपदिक) + रक्षा (प्रातिपदिक) + अर्थ (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; समासः—षष्ठी-तत्पुरुषः (त्रैलोक्यस्य रक्षायाः अर्थम् = for the purpose of protecting the three worlds)

• गरुडेन: by Garuḍa
• गरुडेन: Karana (Instrument/Agent in passive/करण)
• Type: Noun
• Root: गरुड (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया-विभक्ति (Instrumental/3rd), एकवचन

• धृता: was held/borne
• धृता: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: धृ (धातु) → धृत (कृदन्त, क्त-प्रत्यय)
• Form: भूतकर्मणि कृदन्त (Past passive participle/क्त), स्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मणि प्रयोगे—‘धृता’ = was borne/held

• पुरा: formerly; in ancient times
• पुरा: Kala (Time/काल)
• Type: Indeclinable
• Root: पुरा (अव्यय)
• Form: कालवाचक-अव्यय (temporal adverb)

• वधेप्सुः: desiring to slay
• वधेप्सुः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: वध (प्रातिपदिक) + ईप्सु (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा, एकवचन; समासः—तत्पुरुषः (वधम् ईप्सुः = desiring to kill)

• नाग-नागानाम्: of the nāgas (serpents)
• नाग-नागानाम्: Sambandha (Genitive relation/सम्बन्ध)
• Type: Noun
• Root: नाग (प्रातिपदिक) + नाग (प्रातिपदिक)
• Form: पुंलिङ्ग, षष्ठी-विभक्ति (Genitive/6th), बहुवचन; समासः—तत्पुरुषः (नागानां नागानाम् = of the serpent-serpents; of the nāgas)

• मुखे: in the mouth
• मुखे: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: मुख (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, सप्तमी-विभक्ति (Locative/7th), एकवचन

• अथ: then; next
• अथ: Sambandha (Discourse connector/सम्बन्ध)
• Type: Indeclinable
• Root: अथ (अव्यय)
• Form: अनन्तरार्थक-अव्यय (sequencing particle)

• प्रणवम्: the praṇava (Oṃ)
• प्रणवम्: Karma (Object/कर्म)
• Type: Noun
• Root: प्रणव (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन

• न्यसेत्: should place/assign
• न्यसेत्: Kriya (Action/क्रिया)
• Type: Verb
• Root: नि + अस्/स्य (धातु: न्यस् ‘to place’, causative not intended here)
• Form: विधिलिङ् (Optative), प्रथमपुरुष (3rd person), एकवचन; परस्मैपद

Speaker

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

Philosophical Teaching

Concept: Mantra as śakti for loka-rakṣā (protection) when applied with correct nyāsa and intention.

Vedantic Theme: Īśvara-śakti mediated through śabda (praṇava) as a protective upāya within vyavahāra.

Application: Use Praṇava (Oṁ) as a consecratory/warding placement (nyāsa) in protective rites, especially against serpent-related fear or harm.

Verse Rasa

Primary Rasa: vira

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.19.16-19 (nyāsa placements, japa counts, yantra/lotus writing)

Characters & Entities

• Garuḍa
• Nāgas
• Praṇava (Oṁ)
• Trailokya (three worlds)

FAQs

What is the importance of Praṇava (Oṁ) in this Garuda Purana verse?

The verse presents Oṁ as a decisive protective and subduing spiritual seal (nyāsa), indicating that the Praṇava empowers sacred action through divine authority upheld by Garuḍa.

How does this verse explain the path of the soul?

It does not directly describe the soul’s post-death journey; instead, it highlights mantra-power and divine protection—themes that underpin Garuda Purana’s broader ritual and spiritual framework.

Practical application of this wisdom today?

Use the teaching as a reminder that sacred speech (Oṁ) is meant for protection and restraint; apply it through disciplined recitation and ethical self-control rather than harm.