Shloka 33

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

Devanagari script

हृल्ललाटविसर्गान्तं ध्यातं वश्या दिकृद्भवेत् / न्यस्तं योनौ वशेत्कन्यां कुर्यान्मदजलाविलम्

Transliteration

hṛllalāṭavisargāntaṃ dhyātaṃ vaśyā dikṛdbhavet / nyastaṃ yonau vaśetkanyāṃ kuryānmadajalāvilam

Translation

‘ஹ்ரு’ எனத் தொடங்கி விசர்க ‘ஃ’ என முடியும் பீஜத்தை தியானித்தால் எல்லாத் திசைகளிலும் வசீகரப் பலன் உண்டாகும். அதை யோனியில் வைத்தால் கன்னி வசப்பட்டு மது-ரசத்தால் கலங்குவாள்.

Word by Word

• hṛt-lalāṭa-visarga-antam: ending with the visarga after (the sequence) hṛt, lalāṭa etc. (i.e., a mantra-form ending in ḥ)
• hṛt-lalāṭa-visarga-antam: Karma (Object/कर्म)
• Type: Adjective
• Root: hṛt (प्रातिपदिक) + lalāṭa (प्रातिपदिक) + visarga (प्रातिपदिक) + anta (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd case/accusative), एकवचन; समासः तत्पुरुषः (हृदादि-ललाट-...-विसर्गे अन्तः यस्य)

• dhyātam: meditated upon
• dhyātam: Karma (Object/कर्म)
• Type: Verb
• Root: dhyā (ध्यै धातु)
• Form: क्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; कर्मणि प्रयोगे 'having been meditated upon'

• vaśyā: (a woman) to be brought under control / enchantress-effect
• vaśyā: Karta (Subject/कर्ता)
• Type: Noun
• Root: vaśyā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st case/nominative), एकवचन

• dikṛt: one who effects the directions (i.e., a controller/performer of directional rite)
• dikṛt: Karta (Predicate nominative/विधेय)
• Type: Noun
• Root: dikṛt (प्रातिपदिक/कृदन्त; कृ धातु, कृत्)
• Form: पुंलिङ्ग, प्रथमा (1st case/nominative), एकवचन

• bhavet: would become / should be
• bhavet: Kriya (Action/क्रिया)
• Type: Verb
• Root: bhū (भू धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद

• nyastam: placed
• nyastam: Karma (Object/कर्म)
• Type: Verb
• Root: ni-√as (नि + अस्/न्यस् धातु)
• Form: क्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; 'placed'

• yonau: in the yoni/womb/vulva
• yonau: Adhikarana (Location/अधिकरण)
• Type: Noun
• Root: yoni (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, सप्तमी (7th case/locative), एकवचन

• vaśet: should subdue/control
• vaśet: Kriya (Action/क्रिया)
• Type: Verb
• Root: vaś (वश् धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद

• kanyām: a maiden/girl
• kanyām: Karma (Object/कर्म)
• Type: Noun
• Root: kanyā (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd case/accusative), एकवचन

• kuryāt: should make
• kuryāt: Kriya (Action/क्रिया)
• Type: Verb
• Root: kṛ (कृ धातु)
• Form: विधिलिङ् (optative), प्रथमपुरुष, एकवचन; परस्मैपद

• mada-jala-avilam: turbid with intoxication-fluid (lust/ardor)
• mada-jala-avilam: Karma (Object complement/कर्मपूरक)
• Type: Adjective
• Root: mada (प्रातिपदिक) + jala (प्रातिपदिक) + avila (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, द्वितीया (2nd case/accusative), एकवचन; समासः तत्पुरुषः (मदजलैः अविलम्)

Speaker

Lord Vishnu (in discourse to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Mantra-dhyāna and nyāsa are asserted to produce siddhi (vashya/ākṛṣaṇa) affecting minds and desire.

Vedantic Theme: Illustrates the Purāṇic cataloging of powers (siddhi) within prakṛti; also implicitly warns that power operates in the realm of guṇas and desire.

Application: Meditate on a mantra-form beginning with ‘hṛ’ and ending in visarga (ḥ) for directional ‘control’; perform nyāsa/application to yoni for vashya effect (as claimed in the text).

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.19.34 on japa-siddhi and ‘Maṇi-vyāsa’; Garuda Purana mantra-auṣadha passages in the same chapter

FAQs

What is the importance of vashikarana (subjugation) references in the Garuda Purana?

This verse exemplifies that the text also catalogs occult/mantric claims (including coercive aims), which later tradition often reads as descriptive material rather than universally recommended dharmic practice.

How does this verse explain the path of the soul in the Garuda Purana?

It does not address the soul’s post-death journey; instead, it appears in a section dealing with mantra/ritual techniques, distinct from the Preta- and Naraka-related teachings.

Practical application of this wisdom today?

Use it as a cautionary reference: prioritize dharma and consent-based ethics, and treat coercive “control” rites as spiritually and socially harmful rather than aspirational.