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Shloka 71

Netra–Nāsa–Mukha Cikitsā, Vraṇa/Bhasma Prayoga, Jvara–Vāta Remedies, and Protective/Uccāṭana Procedures

Devanagari script

मूलं श्वेतजयन्त्याश्च पुष्यर्क्षे तु समाहृतम् / श्वेतापराजितार्कस्य चित्रकस्य च मूलकम् / कृत्वा तु वटिकां नारी तिलकेन वशी भवेत्

Transliteration

mūlaṃ śvetajayantyāśca puṣyarkṣe tu samāhṛtam / śvetāparājitārkasya citrakasya ca mūlakam / kṛtvā tu vaṭikāṃ nārī tilakena vaśī bhavet

Translation

پُشیہ نَکشتر میں جمع کی ہوئی سفید جَیَنتی کی جڑ، نیز سفید اپراجیتا، اَرک اور چِترک کی جڑیں لے کر گولی (وٹیکا) بنائی جائے؛ اسے تلک کی طرح لگانے سے عورت مطیع ہو جاتی ہے۔

Word by Word
मूलम्root
मूलम्:
Karma (Object/कर्म)
TypeNoun
Rootमूल (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन
श्वेतजयन्त्याःof white jayantī
श्वेतजयन्त्याः:
Sambandha (Genitive relation)
TypeNoun
Rootश्वेता (प्रातिपदिक) + जयन्ती (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी-विभक्ति, एकवचन; ‘श्वेता जयन्ती’ (a plant)
चand
च:
Sambandha (Connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक-अव्यय
पुष्यर्क्षेunder the Puṣya asterism
पुष्यर्क्षे:
Adhikarana (Locus/time)
TypeNoun
Rootपुष्य (प्रातिपदिक) + ऋक्ष (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी-विभक्ति (अधिकरण), एकवचन; ‘पुष्य-नक्षत्रे’
तुindeed
तु:
Sambandha (Discourse particle)
TypeIndeclinable
Rootतु (अव्यय)
Formनिपात (particle)
समाहृतम्collected
समाहृतम्:
Kriya-viseshana (Qualifier)
TypeVerb
Rootसम्-आ-हृ (धातु)
Formभूतकर्मणि कृदन्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘collected/gathered’
श्वेतापराजितार्कस्यof śvetāparājitā-arka
श्वेतापराजितार्कस्य:
Sambandha (Genitive relation)
TypeNoun
Rootश्वेता (प्रातिपदिक) + अपराजिता (प्रातिपदिक) + अर्क (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, एकवचन; ‘श्वेतापराजितायाः अर्कः’ (arka/milkweed-like plant named so)
चित्रकस्यof citraka (plumbago)
चित्रकस्य:
Sambandha (Genitive relation)
TypeNoun
Rootचित्रक (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी-विभक्ति, एकवचन
चand
च:
Sambandha (Connector)
TypeIndeclinable
Rootच (अव्यय)
Formसमुच्चयार्थक-अव्यय
मूलकम्root (small root piece)
मूलकम्:
Karma (Object/कर्म)
TypeNoun
Rootमूलक (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन
कृत्वाhaving made
कृत्वा:
Kriya-viseshana (Adverbial)
TypeVerb
Rootकृ (धातु)
Formक्त्वान्त-अव्यय (absolutive), ‘having made’
तुthen/indeed
तु:
Sambandha (Discourse particle)
TypeIndeclinable
Rootतु (अव्यय)
Formनिपात (particle)
वटिकाम्a pill/bolus
वटिकाम्:
Karma (Object/कर्म)
TypeNoun
Rootवटिका (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचन
नारीa woman
नारी:
Karta (Subject/कर्ता)
TypeNoun
Rootनारी (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन
तिलकेनby/with a forehead mark (tilaka)
तिलकेन:
Karana (Instrument/means)
TypeNoun
Rootतिलक (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया-विभक्ति (करण), एकवचन
वशीsubjugated/under control
वशी:
Karta (Subject complement)
TypeAdjective
Rootवशिन् (प्रातिपदिक)
Formपुं/स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण (here: predicate adjective)
भवेत्would become
भवेत्:
Kriya (Predicate/क्रिया)
TypeVerb
Rootभू (धातु)
Formविधिलिङ् (optative), प्रथमपुरुष, एकवचन
Speaker

Lord Vishnu (in instruction to Garuda/Vinata-putra, within an enumerative teaching style)

Philosophical Teaching

Concept: Power sought through timed ritual and herbal-tantric application; raises ethical tension regarding coercion.

Vedantic Theme: Kama-driven upaya binds (bandha) rather than liberates; misuse of shakti for vasikarana is spiritually obstructive.

Application: Collect white jayantī root on Puṣya; combine with roots of white aparajita, arka, and citraka; make a pill; apply as tilaka for vasikarana (traditional claim).

Verse Rasa

Primary Rasa: bibhatsa

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana 1.177 (prayoga/ausadha-tantra style remedies)

Characters & Entities
P
Puṣya (nakṣatra)

FAQs

The verse specifies Puṣya as the auspicious timing for collecting the root of white jayantī, indicating that nakṣatra-based timing is considered crucial for the efficacy of the preparation.

No. This specific verse is a practical, recipe-like instruction about preparing an herbal pill and using it as a tilaka for vaśīkaraṇa (influence), not about death rituals or the soul’s journey.

As a text-critical takeaway, it illustrates how the Garuda Purana preserves nakṣatra-timed herbal/ritual practices; ethically, modern readers may treat it as historical ritual knowledge and prioritize consent and dharmic conduct over coercive aims.

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