Śiva-taught Mantra-Weapons, Mudrās, and Rakṣā-Rites
Removal of Kīlaka; Protection from Nāga, Viṣa, Graha, and Storms
ॐ क्ष्व (क्ष्णं) नमः / रक्तेन पटहे लिख्य शब्दात्रेसुर्ग्रहादयः / ॐ मर मर मारयमारय स्वाहा / ॐ हुं फट् स्वाहा
oṃ kṣva (kṣṇaṃ) namaḥ / raktena paṭahe likhya śabdātresurgrahādayaḥ / oṃ mara mara mārayamāraya svāhā / oṃ huṃ phaṭ svāhā
“ఓం క్ష్వ (క్ష్ణం) నమః।” రక్తంతో డప్పుపై వ్రాస్తే దాని ధ్వనితో శత్రు-గ్రహాదులు స్థంభిస్తారు. “ఓం మర మర మారయమారయ స్వాహా।” “ఓం హుం ఫట్ స్వాహా।”
Lord Vishnu (in instruction to Garuda/Vinata-putra)
Concept: Mantra as coercive power to restrain hostile influences; protection framed as ‘subduing’ rather than merely pacifying.
Vedantic Theme: Ambiguous: highlights potency of śabda-śakti; ethically, such force is traditionally bounded by adhikāra and niyama (right use).
Application: If interpreted within dharmic limits: employ protective sound/recitation to ‘break’ fear and intrusive influences; avoid harmful intent toward beings.
Primary Rasa: raudra
Secondary Rasa: bibhatsa
Type: ritual ground (śmaśāna-like/ugra setting implied by blood and drum)
Related Themes: Garuda Purana 1.20.16-18, 1.20.20 (same sequence of protective/ugra measures)
This verse presents a warding (rakṣā) formula: specific bīja-syllables and forceful imperatives are used to repel or neutralize graha-type afflictions and other hostile influences.
It does not directly describe the soul’s post-death journey; rather, it belongs to the Purana’s practical ritual layer, focusing on protection from obstructive forces that may trouble individuals in embodied life.
Treat it as a textual record of apotropaic practice: for modern use, rely on orthodox guidance and prioritize sattvic disciplines (prayer, charity, self-restraint) rather than attempting aggressive mantra procedures without initiation.