Shloka 22

Śālagrāma–Sudarśana-Vyūha Nirūpaṇa, Tīrtha-Saṅgraha, Samvatsara-Nāma, and Mantra-Rakṣā

Devanagari script

क्षामाद्यङ्गशिवामीक्षा विषग्रहमतिर्हर / त्रैलोक्यमोहनं बीजं नृसिंहस्य तु पद्म(न्न)गम्

Transliteration

kṣāmādyaṅgaśivāmīkṣā viṣagrahamatirhara / trailokyamohanaṃ bījaṃ nṛsiṃhasya tu padma(nna)gam

Translation

உடல் அங்கங்களில் சிவமயமான சுப நோக்கால், விஷத்தைத் தணிப்பதும், கிரகத் தீமைகளைப் பிடித்து நீக்குவதும், ஹர ரூபமுமானதும்—மூன்று உலகங்களையும் மயக்கும் இந்த பீஜம் நரசிம்மனுடையது; பத்ம மரபுடன் தொடர்புடையது.

Word by Word

• क्षामाद्यङ्गशिवामीक्षा: the mantra-formula beginning with 'kṣām', with 'aṅga', 'śiva', 'amīkṣā'
• क्षामाद्यङ्गशिवामीक्षा: Karta (Subject/कर्ता)
• Type: Noun
• Root: क्षाम (प्रातिपदिक) + आदि (प्रातिपदिक) + अङ्ग (प्रातिपदिक) + शिव (प्रातिपदिक) + अमीक्षा (प्रातिपदिक)
• Form: बहुपद-तत्पुरुष (मन्त्रपद-समाहारः; 'kṣām-ādi-aṅga-śiva-amīkṣā' इति); स्त्रीलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन (Singular)

• विषग्रहमतिḥ: poison-seizing intent/thought
• विषग्रहमतिḥ: Karta (Subject/कर्ता)
• Type: Noun
• Root: विष (प्रातिपदिक) + ग्रह (प्रातिपदिक) + मति (प्रातिपदिक)
• Form: तत्पुरुष (विष-ग्रह-मतिः: 'mind/intent that seizes poison' / 'poison-seizing thought'); स्त्रीलिङ्ग, प्रथमा-विभक्ति (1st/Nominative), एकवचन (Singular)

• हर: O Hara (Śiva)
• हर: Sambodhana (Address/सम्बोधन)
• Type: Noun
• Root: हर (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन-विभक्ति (8th/Vocative), एकवचन (Singular)

• त्रैलोक्यमोहनम्: enchanting the three worlds
• त्रैलोक्यमोहनम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: त्रैलोक्य (प्रातिपदिक) + मोहन (प्रातिपदिक)
• Form: तत्पुरुष (षष्ठी-तत्पुरुष: 'of the three worlds' + 'enchanting'); नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन (Singular); विशेषणम् (बीजम्-विशेषण)

• बीजम्: seed (bīja mantra)
• बीजम्: Karta (Subject/कर्ता)
• Type: Noun
• Root: बीज (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति (1st/2nd), एकवचन (Singular)

• नृसिंहस्य: of Narasiṃha
• नृसिंहस्य: Sambandha (Genitive/षष्ठी)
• Type: Noun
• Root: नृ (प्रातिपदिक) + सिंह (प्रातिपदिक)
• Form: तत्पुरुष (कर्मधारयवत्: 'man-lion'); पुंलिङ्ग, षष्ठी-विभक्ति (6th/Genitive), एकवचन (Singular)

• तु: indeed/but
• तु: Sambandha (Discourse particle)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विरोध/विशेषार्थक-अव्यय (particle: 'but/indeed')

• पद्मगम्: lotus-going/lotus-related
• पद्मगम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: पद्म (प्रातिपदिक) + ग (कृदन्त; √गम् (धातु) + ड)
• Form: तत्पुरुष ('padma-gam' = 'going to/connected with lotus'); नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन (Singular); कृदन्त-विशेषणम्; पाठान्तर: पद्मन्नगम्/पद्मगम् (अनिश्चित)

Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra, typical Garuda Purana dialogue frame)

Philosophical Teaching

Concept: Divine protective power (especially Narasiṃha) accessed through bīja/mantra; transformation of fear/poison into safety through sacred invocation.

Vedantic Theme: Īśvara-śakti as the remover of upādhi-like ‘poison’ (inner afflictions) and external harm; grace operating through mantra.

Application: Use Narasiṃha-oriented bīja/mantra as a śānti/protection practice (with proper initiation/vidhi), especially for fear, toxicity, and hostile influences; pair with ethical living and practical safeguards.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Cross References

Related Themes: Garuda Purana 1.66.21 (mantra-udaya and correctness)

Characters & Entities

• Narasiṃha
• Hara (as epithet: remover/destroyer)

FAQs

What is the importance of a bīja (seed-mantra) in the Garuda Purana?

This verse treats the bīja as a concentrated power-formula used for protection—especially for removing poison-like harm and repelling ‘graha’ afflictions—linked here with Narasiṃha.

How does this verse relate to protection from harmful forces?

By explicitly associating the bīja with ‘viṣa’ (poison) and ‘graha’ (afflicting seizers/forces), the verse frames mantra-use as a spiritual countermeasure that removes and neutralizes danger.

Practical application of this wisdom today?

Use devotional discipline: recite Narasiṃha-focused prayers/mantras with ethical living and mental steadiness, treating the ‘poison’ imagery as both literal harm and inner negativity to be removed.