Garuda Purana

श्रीधरोऽव्यादर्धरात्रे पद्मनाभो निशीथके । चक्रकौमोदकीबाणा घ्नन्तु शत्रूंश्च राक्षसान् ॥ १,१९६.

Let Śrīdhara protect at midnight, Padmanābha at the dead of night; may the discus, club, and arrows destroy enemies and demons.

शङ्खः पद्मं च शत्रुभ्यः शार्ङ्गं वै गरुडस्तथा । बुद्धीन्द्रियमनः प्राणान्पान्तु पार्श्वविभूषणः ॥ १,१९६.

Let the conch and lotus protect from enemies, Śārṅga bow and Garuḍa as well; may the ornaments at the sides guard intellect, senses, mind, and breath.

शेषः सर्पस्वरूपश्च सदा सर्वत्र पातु माम् । विदिक्षु दिक्षु च सदा नारसिंहश्च रक्षतु ॥ १,१९६.

Let Śeṣa, in the form of a serpent, always protect me everywhere; let Narasiṃha guard in all directions and intermediate directions.

एतद्धारयमाणश्च यं यं पश्यति चक्षुषा । स वशी स्याद्विपाप्मा च रोगमुक्तो दिवं व्रजेत् ॥ १,१९६.

Whoever wears this, whatever he sees with his eyes, he becomes master, free from evil and disease, and attains heaven.

thumb|पञ्चमहाभूतानि धन्वन्तरिरुवाच । गारुडं संप्रवक्ष्यामि गरुडेन ह्युदीरितम् । कश्यपाय सुमित्रेण विषहृद्येन गारुडः ॥ १,१९७.

Dhanvantari spoke: I will declare the Garuḍa scripture, as spoken by Garuḍa, to Kaśyapa, Sumitra, and the poison-removing Garuḍa.

पृथिव्यापस्तथा तेजो वायुराकाशमेवच । क्षित्यादिष्वेव वर्गाश्च ह्येते वै मण्डलाधिपाः ॥ १,१९७.

Earth, water, fire, air, and space—these are the five great elements; among them are groups, and these are the lords of the circles.

पञ्चतत्त्वे स्थिता देवाः प्राप्यन्ते विष्णुसेवकैः । दीर्घस्वरविभिन्नाश्च नपुंसकविवर्जिताः ॥ १,१९७.

The gods reside in the five principles, and are attained by servants of Viṣṇu; they are distinguished by long sounds and are devoid of neuter gender.

सषडङ्गः शिवः प्रोक्तो हृच्छिरश्च शिखा क्रमात् । कवचं नेत्रमस्त्रं स्यान्न्यासः स्वस्थलसंस्थितिः ॥ १,१९७.

Śiva is described with six limbs: heart, head, crest in order; armor, eye, and weapon, and the installation is in its own place.

सर्वसिद्धिप्रदस्यान्ते कालवह्निर धोऽनिलः । षष्ठस्वरसमायुक्तमर्धेन्दुसंयुतं परम् ॥ १,१९७.

At the end of the giver of all accomplishments is the fire of time below, and air; the sixth sound is joined with the crescent moon, the supreme.

परापरविभिन्नाश्च शिवस्योर्ध्वाध ईरिताः । रेफेणाङ्गेषु सर्वत्र न्यासं कुर्याद्यथाविधि ॥ १,१९७.

The distinctions of higher and lower, as declared by Śiva, should be applied everywhere on the body, in the limbs marked by the syllable 'ra', performing the proper nyāsa as prescribed.

हृदि पाणितले देहे कर्णे नेत्रे करोति च । जपात्तु सर्वसिद्धिः स्याच्चतुर्वक्त्रसमायुताम् ॥ १,१९७.

One should perform nyāsa on the heart, on the palms, on the body, on the ears, and on the eyes; by reciting (the mantra), all attainments are achieved, accompanied by the four-faced one.

चतुरश्रां सुविस्तारं पीतवर्णान्तु चिन्तयेत् । पृथिवीं चेन्द्रदेवत्यां मध्ये वरुणमण्डलम् ॥ १,१९७.

One should contemplate the earth as a broad, four-sided figure, yellow in color, with Indra as its deity, and in the center, the circle of Varuṇa.

मध्ये पद्मं तथायुक्तमर्धचन्द्रं सुशीतलम् । इन्द्रनीलद्युतिं सौम्यमथवाग्नेयमण्डलम् ॥ १,१९७.

In the center, a lotus is to be visualized, adorned with a crescent moon, very cool, shining with the luster of sapphire, gentle, or else the circle of fire.

त्रिकोणं स्वस्थिकैर्युक्तं ज्वालामा लानलं स्मरेत् । भिन्नाञ्जननिभाकारं स्ववृत्तं बिन्दुभूषितम् ॥ १,१९७.

One should remember the triangle, marked with svastikas, as a mass of flames, resembling split collyrium, circular in form, adorned with a bindu (dot).

क्षीरोर्मिसदृशाकारं शुद्धस्फटिकवर्चसम् । प्लावयन्तं जगत्सर्वं व्योमामृतमनुंस्मरेत् ॥ १,१९७.

One should meditate on the ether as resembling a wave of milk, possessing the brilliance of pure crystal, flooding the entire world, as the nectar of space.

वासुकिः शङ्खपालश्च स्थितौ पार्थिवमण्डले । कर्कोटः पद्मनाभश्च वारुणे तौ व्यवस्थितौ ॥ १,१९७.

Vāsuki and Śaṅkhapāla are established in the earthly circle; Karkoṭa and Padmanābha are established in the watery circle.

आग्नेये चापि कुलिकस्तक्षश्चैव महाब्जकौ । वायुमण्डलसंस्थौ च पञ्च भूतानि विन्यसेत् ॥ १,१९७.

In the circle of fire are Kulika and Takṣaka, the great lotuses; in the circle of wind, one should arrange the five elements.

अङ्गुष्ठादिकनिष्ठान्तमनुलोमविलोमतः । पर्वसन्धिषु च न्यस्या जया च विजया तथा ॥ १,१९७.

From the thumb to the little finger, in both forward and reverse order, and at the joints of the fingers, one should place Jayā and Vijayā.

आस्यादिस्वपुरस्थाने न्यस्याच्छिवपडङ्गकम् । कनिष्ठादौ हृदादौ च शिखायां करयोर्न्यसेत् ॥ १,१९७.

One should place the Śiva syllables at the mouth and other locations of one's own body; beginning with the little finger and the heart, and at the crown and on the hands, one should perform nyāsa.

व्यापकन्तु तत्वपूर्वं क्रमादङ्गुलिपर्वसु । भूतानाञ्च पुनर्न्यासः शिवाङ्गानि तथैव च ॥ १,१९७.

The all-pervading (mantra), preceded by the tattvas, is to be placed in sequence on the finger joints; again, the nyāsa of the elements and likewise the limbs of Śiva.

प्रणवादिनमश्चान्ते नाम्नैव च समन्वितः । सर्वमन्त्रेषु कथितो विधिः स्थापनपूजने ॥ १,१९७.

At the end, with the name beginning with praṇava and so on, and with the name itself, this procedure is taught for all mantras in the establishment and worship.

आद्याक्षरं तन्नाम्नश्च मन्त्रोऽयं परिकीर्तितः । अष्टानां नागजातीनां मन्त्रः सान्निध्यकारकः ॥ १,१९७.

The first syllable of that name is declared to be the mantra; it is the mantra for the eight classes of nāgas, bringing about their presence.

ओं स्वाहा क्रमशश्चैव पञ्चभूतपुरोगतम् । एष साक्षाद्भवेत्तार्क्ष्यः सर्वकर्मप्रसाधकः ॥ १,१९७.

With 'oṃ svāhā' in sequence, preceded by the five elements, this indeed becomes manifest, O Tārkṣya, as the accomplisher of all actions.

करन्यासं स्वरैः कृत्वा शरीरे तु पुनर्न्यसेत् । ज्वलन्तं चिन्तयेत्प्राणमात्मसंशुद्धिकारकम् ॥ १,१९७.

Having performed kara-nyāsa with the vowels, one should again perform nyāsa on the body; one should contemplate the vital breath as blazing, purifying the self.

बीजन्तु चिन्तयेत्पश्चाद्वर्षान्तममृतात्मकम् । एवञ्चाप्यायनं कृत्वा मूर्ध्नि सञ्चिन्त्य चात्मनः ॥ १,१९७.

Afterwards, one should meditate on the seed (bīja), up to the end of the year, as being of the nature of nectar; thus, having performed the filling, one should contemplate it at the crown of one's own head.

पृथिवीं पादयोर्दद्यात्तप्तकाञ्चनसप्रभाम् । अशेषभुवनाकीर्णां लोकपालसमन्विताम् ॥ १,१९७.

One should place the earth at the feet, shining like heated gold, filled with all the worlds, accompanied by the guardians of the directions.

एतां भगवतीं पृथ्वीं स्वदेहे विन्यसेद्बुधः । श्यामवर्णमयं ध्यायेत्पृथिवीद्विगुणं भवेत् ॥ १,१९७.

A wise person should install this divine earth in his own body; he should meditate on it as dark in color, and the earth will become twice as powerful.

ज्वालामालाकुलं दीप्तमाब्रह्मभुवनान्तकम् । नाभिग्रीवान्तरे न्यस्य त्रिकोणं मण्डलं रवेः ॥ १,१९७.

Placing the triangular solar mandala, encircled by a garland of flames, blazing and capable of consuming all worlds up to Brahma's realm, within the space between the navel and the throat—

भिन्नाञ्जननिभाकारं निखिलं व्याप्य संस्थितम् । आत्ममूर्तिस्थितं ध्यायेद्वायव्यं तीक्ष्णमण्डलम् ॥ १,१९७.

One should meditate on the fierce, wind-associated mandala, pervading everything, appearing like split collyrium, and established as the form of the self.