Brahma Khanda Adhyaya 25 Shloka 5 - Garuda Purana | Chinese | Vedapath

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Shloka 5

Pādukā-Vandana and the Ananta Padmāsana: Mantra-Body of Śiva-Śakti

Devanagari script

ह्रीं श्रीं निवृत्त्यादि कला पृथिव्यादितत्त्व मनन्तादिभुवनमोङ्कारादिवर्णम् / हकारादिनवात्मकपदः सद्योदातादिमन्त्रः ह्रां हृदयाद्यङ्गः / एवं मन्त्रमहेश्वर सिद्धविद्यात्मकः परामृतार्णवः सर्वभूतो दिक्समस्तषडङ्गः सदाशिवार्णवपयः पूर्णोदधिपक्षश्रीमानास्पदात्मकः विद्योमापूर्णज्ञत्वकर्तृत्वलक्षणज्येष्ठाचक्ररुद्रशक्त्यात्मककर्णि कः / नवशक्तिशिवादिभिर्मूलमण्डलत्रयकुजात्मकोत्पन्नापद्मासनपादुकां पूजयामि नमः

Transliteration

hrīṃ śrīṃ nivṛttyādi kalā pṛthivyāditattva manantādibhuvanamoṅkārādivarṇam / hakārādinavātmakapadaḥ sadyodātādimantraḥ hrāṃ hṛdayādyaṅgaḥ / evaṃ mantramaheśvara siddhavidyātmakaḥ parāmṛtārṇavaḥ sarvabhūto diksamastaṣaḍaṅgaḥ sadāśivārṇavapayaḥ pūrṇodadhipakṣaśrīmānāspadātmakaḥ vidyomāpūrṇajñatvakartṛtvalakṣaṇajyeṣṭhācakrarudraśaktyātmakakarṇi kaḥ / navaśaktiśivādibhirmūlamaṇḍalatrayakujātmakotpannāpadmāsanapādukāṃ pūjayāmi namaḥ

Translation

Hrīṃ、Śrīṃ——此真言具足自“离退”(Nivṛtti)起之诸分光(kalā)，自“地”(Pṛthivī)起之诸真性(tattva)，自“无尽”(Ananta)起之诸世界，以及自 Oṃ 起之诸音字。它是以“ha”为首的九重法式，以 Sadyojāta 为首之真言系，并以“hrāṃ”为心与诸支分(aṅga)。如是，大自在天（Maheśvara）以真言之身——成就圣智之性——显为至上甘露大海，遍入一切众生，六支分周遍十方；又为常住湿婆（Sadāśiva）精髓之海，为圆满大海之广大所依；又为由 Vidyā、如虚空之圆满、全知与主宰之能所成的莲心（karṇikā），具 Jyeṣṭhā 轮与鲁陀罗-圣力（Rudra-Śakti）之印相。与九圣力（nava-śakti）及自湿婆（Śiva）起之诸相——由根本与三曼荼罗而生——我以敬礼供奉莲华座与圣履（pādukā）。

Word by Word

ह्रींseed syllable hrīṃ

श्रींseed syllable śrīṃ

निवृत्त्यादिbeginning with Nivṛtti

कला(the) kalā, phase/portion

पृथिव्यादितत्त्वthe principle beginning with earth

अनन्तादिभुवनमोङ्कारादिवर्णम्the letters beginning with Oṃ, (connected with) worlds beginning with Ananta

हकारादिनवात्मकपदःthe word/form consisting of nine (elements) beginning with ‘ha’

सद्योदातादिमन्त्रःthe mantra beginning with Sadyodāta

ह्रांseed syllable hrāṃ

हृदयाद्यङ्गःthe limb(s) beginning with the heart (hṛdaya)

एवम्thus

मन्त्रमहेश्वरःMantra-Maheśvara (the great lord as mantra)

सिद्धविद्यात्मकःof the nature of perfected knowledge

परामृतार्णवःocean of supreme nectar

सर्वभूतःall-becoming / all-existent

दिक्समस्तषडङ्गःhaving the six limbs complete in all directions

सदाशिवार्णवपयःthe water/essence of the ocean of Sadāśiva

पूर्णोदधिपक्षश्रीमानास्पदात्मकःwhose nature is the abode of the glorious ‘full-ocean side/phase’

विद्योमापूर्णज्ञत्वकर्तृत्वलक्षणज्येष्ठाचक्ररुद्रशक्त्यात्मककर्णिकःthe pericarp (center) embodying Vidyomā, fullness, omniscience, agency, the mark, Jyeṣṭhā-cakra, and Rudra-śakti

नवशक्तिशिवादिभिःby the nine śaktis and by Śiva and others

मूलमण्डलत्रयकुजात्मकोत्पन्नाarisen from the triad of root-circles, of the nature of Kuja (Mars)

पद्मासनपादुकाम्the sandals of the lotus-seat

पूजयामिI worship

नमःsalutation

Speaker

Lord Viṣṇu (in instruction to Garuḍa), within a mantra–pūjā/vidhi passage

Philosophical Teaching

Concept: Microcosm–macrocosm identity via mantra: phonemes, tattvas, kalās, and deities form one integrated ‘mantra-śarīra’.

Vedantic Theme: Non-dual pervasion (sarva-bhūta-vyāpti) and the unity of knowledge-power (vidyā-śakti) with agency (kartṛtva) under Īśvara; contemplative integration of categories dissolves fragmentation.

Application: Use structured visualization: correlate mantra parts (bīja/varṇa), bodily loci (aṅga/ṣaḍaṅga), and cosmological principles (tattva/kalā) during japa to stabilize attention and deepen meaning.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: shanta

Geographic Context

Type: subtle-body/mandala

Cross References

Related Themes: Garuda Purana ritual-vidyā sections describing nyāsa, ṣaḍaṅga, maṇḍala, and mantra-deha (contextual internal linkage)

Characters & Entities

Sadyojāta

Sadāśiva

Rudra

Śakti

Jyeṣṭhā (as Jyeṣṭhā-cakra)

FAQs

What is the importance of bīja mantras like hrīṃ and śrīṃ in the Garuda Purana?

This verse frames hrīṃ and śrīṃ as seed-syllables that encode cosmic principles (kalās, tattvas, worlds, and phonemes), making the mantra a condensed form of the deity and the universe for ritual worship.

How does this verse explain ṣaḍaṅga (six-limbed) practice and nyāsa?

It explicitly mentions ‘hrāṃ’ as the heart and other aṅgas, and describes the mantra as having the six limbs extending to all directions—indicating a nyāsa-style ritual mapping of mantra power onto the practitioner and space.

Practical application of this wisdom today?

Approach mantra-recitation with clarity of meaning and disciplined method: treat the mantra as a complete sacred system (sound, body-mapping, and intention), and keep the practice ethically grounded (śauca, restraint, and devotion).