Shloka 2
Trailokya-mohinī-vidyā: Śrīdhara-Mantras, Ritual Arrangement, and Viṣvaksena Dhyāna
ॐ ह्रीं श्रीं क्लीं ह्रूं ॐ नमः / पुरुषोत्तम अप्रतिरूप लक्ष्मीनिवास जगत्क्षोभण सर्वस्त्रीहृदयदारण त्रिभुवनमदोन्मादनकर सुरासुरमनुज सुंदरी जनमनांसि तापयतापय शोषयशोषय मारयमारय स्तम्भयस्तम्भय द्रावयद्रावय आकर्षय आकर्षय,परमसुभग सर्वसौभाग्यकर सर्वकामप्रद अमुकं हनहन चक्रेण गदया खड्गेन सर्वबाणैर्भिधिभिन्धि पाशेन कुट्टकुट्ट अङ्कुशेन ताडयताडय तुरुतुरु किं तिष्ठसि तारयतारय यावत्समीहितं मे सिद्धं भवति ह्रीं (ह्रूं) फट् नमः
oṃ hrīṃ śrīṃ klīṃ hrūṃ oṃ namaḥ / puruṣottama apratirūpa lakṣmīnivāsa jagatkṣobhaṇa sarvastrīhṛdayadāraṇa tribhuvanamadonmādanakara surāsuramanuja suṃdarī janamanāṃsi tāpayatāpaya śoṣayaśoṣaya mārayamāraya stambhayastambhaya drāvayadrāvaya ākarṣaya ākarṣaya,paramasubhaga sarvasaubhāgyakara sarvakāmaprada amukaṃ hanahana cakreṇa gadayā khaḍgena sarvabāṇairbhidhibhindhi pāśena kuṭṭakuṭṭa aṅkuśena tāḍayatāḍaya turuturu kiṃ tiṣṭhasi tārayatāraya yāvatsamīhitaṃ me siddhaṃ bhavati hrīṃ (hrūṃ) phaṭ namaḥ
اوم—ہریں شریں کلیں ہروں—اوم نمः۔ اے پُروشوتم! بے مثال! لکشمی کے مسکن! جہانوں کو مضطرب کرنے والے! تمام عورتوں کے دل چیرنے والے! تینوں لوکوں کو مدہوش کرنے والے! دیو، اسور اور انسان کے دلوں کو موہ لینے والے حسین! لوگوں کے ذہنوں کو جلاؤ جلاؤ، سکھاؤ سکھاؤ، مارو مارو، مفلوج کرو مفلوج کرو، پگھلاؤ پگھلاؤ، کھینچو کھینچو۔ اے نہایت مبارک! سب سَوبھاگیہ دینے والے! سب کامنائیں عطا کرنے والے! فلاں کو ہن ہن؛ چکر، گدا، تلوار اور تمام تیروں سے چھیدو چھیدو؛ پھندے سے کچلو کچلو؛ انکُش سے مارو مارو؛ تورو تورو—کیوں ٹھہرے ہو؟ تارَیَ تارَیَ، جب تک میری مراد پوری نہ ہو۔ ہریں (ہروں) پھٹ—نمः۔
Unspecified in the provided excerpt (mantra passage; likely quoted within a Vishnu–Garuda dialogue context, but not determinable from this verse alone).
Concept: Mantra is presented as a causal instrument (kriyā-śakti) to produce specific effects—stambhana, ākarṣaṇa, māraṇa, etc.—through divine agency invoked by bīja and nāma.
Vedantic Theme: Tension between īśvara-bhakti and instrumentalization of the divine for kāmya/abhicāra ends; highlights the Purāṇic accommodation of mantra-prayoga within a theistic frame.
Application: If approached as text-study: treat as a historical specimen of kāmya-mantra language; in practice, prioritize sāttvika Vaiṣṇava japa and ethical intention, and avoid harmful/violent prayogas.
Primary Rasa: raudra
Secondary Rasa: bhayanaka
Related Themes: Garuda Purana mantra-prayoga sections in Brahma-khanda describing Trailokya-mohinī and related siddhi-mantras; Adjacent verses (1.29.3–1.29.5) giving shorter nāma-mantras as condensed alternatives
FAQs
They function as seed-syllables that ‘encode’ devotional and ritual power in mantra-literature; here they frame an invocation addressed to Puruṣottama, intensifying the mantra’s intended effect (attraction/immobilization/dispelling) rather than conveying literal narrative meaning.
This specific verse does not describe the soul’s post-death journey; it is a forceful ritual-mantra style invocation. Any afterlife teaching would come from surrounding verses/chapters, not from this shloka’s content itself.
Treat it primarily as a textual witness to ritual/mantra traditions within the Purana; for personal practice, follow a qualified tradition/ācārya and prioritize the Garuda Purana’s broader ethical teachings (dharma, restraint, charity) over coercive or harmful ‘imperative’ mantra intentions.