Shloka 19

Navavyūha-pūjāvidhi: Bhūta-śuddhi, Nyāsa, Yogapīṭha, Maṇḍala-racanā, Mudrā-prayoga

Devanagari script

ततः पूर्वादिदिक्संस्थाः शक्तीः केशवगोचराः / विमलाद्या न्यसेदष्टौ नवमीं कर्णिकागताम्

Transliteration

tataḥ pūrvādidiksaṃsthāḥ śaktīḥ keśavagocarāḥ / vimalādyā nyasedaṣṭau navamīṃ karṇikāgatām

Translation

తదుపరి తూర్పు మొదలైన దిక్కులలో స్థితమైన కేశవ-గోచర శక్తులను విన్యసించాలి—విమలా మొదలైన ఎనిమిది; మరియు తొమ్మిదవ శక్తిని కమల కర్ణికలో స్థాపించాలి।

Word by Word

• tataḥ: then
• tataḥ: Kriya-vishesana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: tataḥ (अव्यय)
• Form: क्रमवाचक-अव्यय (adverb)

• pūrva-ādi-dik-saṃsthāḥ: situated in the directions beginning with the east
• pūrva-ādi-dik-saṃsthāḥ: Karta (Subject/कर्ता)
• Type: Adjective
• Root: pūrva (प्रातिपदिक) + ādi (प्रातिपदिक) + dik (प्रातिपदिक) + saṃstha (प्रातिपदिक/कृदन्त)
• Form: स्त्रीलिङ्ग, प्रथमा (1st case), बहुवचन; तत्पुरुष: ‘पूर्वादि-दिक्षु संस्थाः’ = situated in the directions beginning with east; agrees with śaktīḥ

• śaktīḥ: powers (śaktis)
• śaktīḥ: Karma (Object/कर्म)
• Type: Noun
• Root: śakti (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd case), बहुवचन; object of nyaset

• keśava-gocarāḥ: belonging to/within the sphere of Keśava
• keśava-gocarāḥ: Karma (Object/कर्म)
• Type: Adjective
• Root: keśava (प्रातिपदिक) + gocara (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, बहुवचन; तत्पुरुष: ‘केशवस्य गोचराः’ = within Keśava’s sphere; agrees with śaktīḥ (sense-wise)

• vimala-ādyāḥ: beginning with (the śakti named) Vimalā
• vimala-ādyāḥ: Karma (Object/कर्म)
• Type: Adjective
• Root: vimala (प्रातिपदिक) + ādi (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा, बहुवचन; ‘विमला-आदि’ = beginning with Vimalā; appositional qualifier of śaktīḥ

• nyaset: should place
• nyaset: Kriya (Action/क्रिया)
• Type: Verb
• Root: ni + √as (धातु)
• Form: विधिलिङ्, परस्मैपद, प्रथमपुरुष, एकवचन; ‘should place’

• aṣṭau: eight
• aṣṭau: Karma (Object/कर्म)
• Type: Noun
• Root: aṣṭa (संख्या-प्रातिपदिक)
• Form: (त्रि-आदि-गण) संख्या, प्रथमा/द्वितीया, बहुवचनार्थे; here ‘eight (of them)’ as count of śaktis

• navamīm: the ninth
• navamīm: Karma (Object/कर्म)
• Type: Noun
• Root: navamī (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; ‘the ninth (one)’ as additional śakti

• karṇikā-gatām: located in the pericarp (center)
• karṇikā-gatām: Karma (Object/कर्म)
• Type: Adjective
• Root: karṇikā (प्रातिपदिक) + gata (कृदन्त, √gam)
• Form: स्त्रीलिङ्ग, द्वितीया, एकवचन; तत्पुरुष: ‘कर्‍णिकां गताम्’ = gone to/located in the pericarp; qualifies navamīm

Speaker

Lord Vishnu (teaching Garuda/Vinata-putra in an instructional, ritual-nyāsa context)

Philosophical Teaching

Concept: Install Keśava’s directional śaktis—eight beginning with Vimalā—on the lotus petals, and the ninth in the center, forming a complete devotional and protective inner mandala.

Vedantic Theme: Īśvara-upāsanā as a means to steadiness and purification; the many powers converge into one centered presence (ekatva through nāma-rūpa order).

Application: In japa/dhyāna, mentally place protective qualities (śaktis) in the eight directions of your inner lotus; then rest attention on the central presence of Keśava as the unifying core.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: mandala/lotus-altar (dik-petals and center)

Cross References

Related Themes: Garuda Purana 1.11.17 (lotus visualization); Garuda Purana 1.11.18 (mandala stacking prior to placements)

Characters & Entities

• Keshava (Vishnu)
• Shaktis (Vimalā etc.)

FAQs

What is the importance of invoking Keśava’s directional śaktis in the Garuda Purana?

This verse describes a nyāsa-style ritual mapping: Keśava’s energies are installed in the eight directions and centered in the lotus-core, establishing protection, purity, and a complete sacred field for worship.

How does this verse relate to Garuda Purana teachings beyond afterlife topics?

Alongside teachings on death and post-death rites, the Garuda Purana also preserves practical Vaiṣṇava ritual procedures; here it instructs a structured placement of divine powers within a directional/lotus maṇḍala.

Practical application of this wisdom today?

Use the principle of “center and directions” in spiritual practice: begin with inner centering (karṇikā) and extend discipline outward into all ‘directions’ of life—speech, actions, and environment—so worship and ethics become consistent.