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
唵—Hrīṃ, Śrīṃ, Klīṃ, Hrūṃ—顶礼。噢，普鲁肖塔玛（Puruṣottama，无上士），无与伦比者，拉克什米（Lakṣmī）之居所，撼动世界者，俘获所有女性之心者，令三界迷醉者。噢，美丽者：燃烧吧，燃烧人们的心智；枯竭吧，枯竭吧；诛杀吧，诛杀吧；定住吧，定住吧；吸引吧，吸引吧。噢，至高吉祥者，用脉轮（法轮）、权杖、剑和所有箭矢击倒某某人；用套索粉碎；用象钩击打。救度吧，直到我的愿望得以实现。
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.