Shloka 3

ऐं ह्रीं श्रीं ह्रीं स्फैं नमो भगवते स्फैं कुब्जीकायै नमः / ह्रं ह्रीं ह्रौं ङञणनमे अघोरामुखि ह्रां ह्रीं किलिकिलि विच्चे स्थौल्यक्रोशी ह्रीं ह्रीं श्रीं ऐं नमो भगवते उर्ध्ववक्त्राय नमः / स्फैं कुब्जिकायै पूर्ववक्त्राय नमः / ह्रीं श्रीं ह्रीं ङआञणनमे दक्षिणवक्त्राय नमः / ॐ ह्रीं श्रीं किलिकिलि पश्चिमवक्त्राय नमः / ॐ अखोरमुखि उत्तरवक्त्राय नमः / ॐ नमो भगवते हृदयाय नमः क्षैं (क्षें ऐं) कुब्जिकायै शिरसे स्वाहा / ह्रीं क्रीं ह्रीं आं ङ ञ ण नमे शिखायै वषट् / अघोरामुखि कवचाय हुं / हैं हैं ईं नेत्रत्रयाय वौषट् / किलिकिलि विच्चे अस्त्राय फट्

aiṃ hrīṃ śrīṃ hrīṃ sphaiṃ namo bhagavate sphaiṃ kubjīkāyai namaḥ / hraṃ hrīṃ hrauṃ ṅañaṇaname aghorāmukhi hrāṃ hrīṃ kilikili vicce sthaulyakrośī hrīṃ hrīṃ śrīṃ aiṃ namo bhagavate urdhvavaktrāya namaḥ / sphaiṃ kubjikāyai pūrvavaktrāya namaḥ / hrīṃ śrīṃ hrīṃ ṅaāñaṇaname dakṣiṇavaktrāya namaḥ / oṃ hrīṃ śrīṃ kilikili paścimavaktrāya namaḥ / oṃ akhoramukhi uttaravaktrāya namaḥ / oṃ namo bhagavate hṛdayāya namaḥ kṣaiṃ (kṣeṃ aiṃ) kubjikāyai śirase svāhā / hrīṃ krīṃ hrīṃ āṃ ṅa ña ṇa name śikhāyai vaṣaṭ / aghorāmukhi kavacāya huṃ / haiṃ haiṃ īṃ netratrayāya vauṣaṭ / kilikili vicce astrāya phaṭ

ऐं ह्रीं श्रीं ह्रीं स्फैं नमो भगवते स्फैं कुब्जीकायै नमः... (यथा मूलम्)

namaḥSalutation
namaḥ:
None
TypeIndeclinable
Rootnamas (प्रातिपदिक)
FormVisarga Sandhi (namo)
bhagavateTo the Divine Lord
bhagavate:
Sampradana (Recipient)
TypeNoun
Rootbhagavat (प्रातिपदिक)
FormMasculine, Dative (4th), Singular
kubjīkāyaiTo Goddess Kubjika
kubjīkāyai:
Sampradana (Recipient)
TypeNoun
Rootkubjikā (प्रातिपदिक)
FormFeminine, Dative (4th), Singular
aghorāmukhiO One with a non-terrible face
aghorāmukhi:
Sambodhana (Address)
TypeNoun
Rootaghorāmukhī (प्रातिपदिक)
FormFeminine, Vocative (Sambodhana), Singular
urdhvavaktrāyaTo the upper face
urdhvavaktrāya:
Sampradana (Recipient)
TypeNoun
Rooturdhvavaktra (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
pūrvavaktrāyaTo the eastern face
pūrvavaktrāya:
Sampradana (Recipient)
TypeNoun
Rootpūrvavaktra (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
dakṣiṇavaktrāyaTo the southern face
dakṣiṇavaktrāya:
Sampradana (Recipient)
TypeNoun
Rootdakṣiṇavaktra (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
paścimavaktrāyaTo the western face
paścimavaktrāya:
Sampradana (Recipient)
TypeNoun
Rootpaścimavaktra (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
uttaravaktrāyaTo the northern face
uttaravaktrāya:
Sampradana (Recipient)
TypeNoun
Rootuttaravaktra (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
hṛdayāyaTo the heart
hṛdayāya:
Sampradana (Recipient)
TypeNoun
Roothṛdaya (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
śiraseTo the head
śirase:
Sampradana (Recipient)
TypeNoun
Rootśiras (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
śikhāyaiTo the topknot/tuft
śikhāyai:
Sampradana (Recipient)
TypeNoun
Rootśikhā (प्रातिपदिक)
FormFeminine, Dative (4th), Singular
kavacāyaTo the armor
kavacāya:
Sampradana (Recipient)
TypeNoun
Rootkavaca (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
netratrayāyaTo the three eyes
netratrayāya:
Sampradana (Recipient)
TypeNoun
Rootnetratraya (प्रातिपदिक)
FormNeuter, Dative (4th), Singular
astrāyaTo the weapon
astrāya:
Sampradana (Recipient)
TypeNoun
Rootastra (प्रातिपदिक)
FormNeuter, Dative (4th), Singular

Lord Vishnu (narrating/teaching to Garuda) — mantra section (nyāsa-style invocation)

Concept: Aṅga-nyāsa/kara-nyāsa: installing mantra-śakti into body-parts and directions to create protection and focused cognition.

Vedantic Theme: Upāsanā as antaḥkaraṇa-śuddhi: disciplined ritual constructs a sattvic container; the ‘many-faced’ form hints at one consciousness appearing as many functions.

Application: If used, follow a qualified tradition; otherwise treat as a study-text on how attention is distributed through body-mapping—use a simplified, non-sectarian protective prayer for daily practice.

Primary Rasa: adbhuta

Secondary Rasa: bhayanaka

Related Themes: Garuda Purana 1.26.2 (karāsphālana); Garuda Purana 1.26.4 (maṇḍala worship)

K
Kubjikā
B
Bhagavat (the Blessed Deity)
A
Aghorāmukhī

FAQs

This verse functions as a protective nyāsa: it assigns mantric power to the heart, head, topknot, armor, eyes, and weapon—ritually ‘sealing’ the practitioner with divine protection.

It does not directly describe the soul’s journey; instead, it provides a ritual-protective mantra framework, which in Garuda Purana contexts is used to safeguard rites and the practitioner during spiritually sensitive procedures.

Use it as a reminder that rituals require purity, focus, and protection: approach recitation with disciplined intent, ethical conduct, and (if practiced) correct guidance in mantra-nyāsa rather than casual repetition.