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

پھر مشرق وغیرہ سمتوں میں قائم کیشوَ سے متعلق طاقتوں کا نیاس کرے—وِملا وغیرہ آٹھ؛ اور نویں شکتی کو کنول کی کرناکا (مرکزی حصے) میں قائم کرے۔

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.