Shloka 19

Ṛtucaryā, Āhāra–Aushadha Prayoga, Viṣa-haraṇa, and Mantra Procedures

Devanagari script

पुष्पेण तु समं पिष्ट्वा रोचनायाः पलैकतः / स्त्रिया पुंसा कृतो रुद्र ! तिलको ऽयं वशीकरः

Transliteration

puṣpeṇa tu samaṃ piṣṭvā rocanāyāḥ palaikataḥ / striyā puṃsā kṛto rudra ! tilako 'yaṃ vaśīkaraḥ

Translation

پھول کے ساتھ روچنا کا ایک پَل برابر مقدار میں پیس کر لیپ تیار کرے۔ اے رُدر، عورت یا مرد جس نے بھی یہ تلک لگایا، اسے وشی کرن (غلبہ پیدا کرنے والا) کہا گیا ہے۔

Word by Word

• पुष्पेण: with a flower
• पुष्पेण: Karana (करण)
• Type: Noun
• Root: पुष्प (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, तृतीया (3rd/Instrumental), एकवचन

• तु: indeed
• तु: Discourse particle (निपात)
• Type: Indeclinable
• Root: तु (अव्यय)
• Form: विरोध/अन्वय-निपातः (but/indeed)

• समम्: together
• समम्: Modifier (क्रियाविशेषण)
• Type: Indeclinable
• Root: सम (प्रातिपदिक)
• Form: अव्यय-प्रयोगः (adverbial accusative) ‘equally/together’

• पिष्ट्वा: having ground
• पिष्ट्वा: Purvakala-kriya (पूर्वकालक्रिया)
• Type: Verb
• Root: पिष् (धातु)
• Form: क्त्वान्त (absolutive/gerund) ‘having ground/pounded’

• रोचनायाः: of rocanā (yellow pigment)
• रोचनायाः: Shashthi-sambandha (सम्बन्ध)
• Type: Noun
• Root: रोचना (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, षष्ठी (6th/Genitive), एकवचन

• पलैकतः: (in quantity) one pala
• पलैकतः: Measure/Modifier (परिमाण)
• Type: Indeclinable
• Root: पल (प्रातिपदिक) + एक (प्रातिपदिक) + तस् (तद्धित)
• Form: तद्धितान्त-अव्यय (तस्) ‘in the measure of one pala/one pala’s worth’

• स्त्रिया: by a woman
• स्त्रिया: Kartr-karana/Agent-instrument (कर्तृ-करण)
• Type: Noun
• Root: स्त्री (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, तृतीया (3rd/Instrumental), एकवचन

• पुंसा: by a man
• पुंसा: Kartr-karana/Agent-instrument (कर्तृ-करण)
• Type: Noun
• Root: पुंस् (प्रातिपदिक)
• Form: पुंलिङ्ग, तृतीया (3rd/Instrumental), एकवचन

• कृतः: made
• कृतः: Karta-predicate (कर्तृ-विशेषण)
• Type: Adjective
• Root: कृ (धातु) → कृत (कृदन्त/प्रातिपदिक)
• Form: भूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; ‘made’

• रुद्र: O Rudra
• रुद्र: Sambodhana (सम्बोधन)
• Type: Noun
• Root: रुद्र (प्रातिपदिक)
• Form: पुंलिङ्ग, सम्बोधन (Vocative), एकवचन

• तिलकः: tilaka mark
• तिलकः: Karta (कर्ता)
• Type: Noun
• Root: तिलक (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन

• अयम्: this
• अयम्: Karta (कर्ता)
• Type: Noun
• Root: इदम् (सर्वनाम-प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; सर्वनाम

• वशीकरः: subjugating/enchanting
• वशीकरः: Predicate adjective (विधेय-विशेषण)
• Type: Adjective
• Root: वशीकर (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/Nominative), एकवचन; विशेषण-रूपेण

Speaker

Lord Vishnu (in dialogue to Garuda/Vinata-putra, within an instructional section)

Philosophical Teaching

Concept: Kāmyakarma aimed at vśīkaraṇa (influence) through specific substances and application rites.

Vedantic Theme: Desire-driven action (kāma) binds; power over others is ethically fraught and can deepen saṃsāric entanglement.

Application: If encountered as tradition, treat as historical/ritual lore; prioritize consent and ethical conduct; redirect intent toward self-mastery rather than coercion.

Verse Rasa

Primary Rasa: shringara

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana 1.182 (vashikarana/ābhicārika preparations: flowers, pigments, timing, applications)

Characters & Entities

• Rudra

FAQs

What is the importance of vaśīkara (influence/attraction) practices in this Garuda Purana verse?

This verse records a specific ritual recipe—rocanā mixed with a flower and made into a tilaka—described as producing vaśīkara (influence). It reflects a practical, rite-focused instruction rather than afterlife doctrine.

How does this verse explain the path of the soul in the Garuda Purana narrative?

This particular shloka does not address the soul’s journey, Yama’s realm, or post-death rites; it belongs to an instructional segment on ritual preparations (here, a tilaka said to have a subjugating effect).

Practical application of this wisdom today?

Treat it as a historical/ritual reference: understand the ingredients, measures, and intent described, and prioritize ethical self-control over attempting coercive influence, aligning practice with dharma.