चन्द्रमण्डलसंकाश सूर्यमण्डलमुष्टिक । पृथ्वीमण्डलमुद्राङ्ग श्रीमहागरुडाय विषं हरहर हुं फट् स्वाहा ॥ ओं क्षिप स्वाहा ॥ ओमीं सचरति सचरति तत्कारी मत्कारी विषाणां च विषरूपिणी विषदूषिणी विषशोषणी विषनाशिनी विषहारिणी हतं विषं नष्टं विषमन्तःप्रलीनं विषं प्रनष्टं विषं हतं ते ब्रह्मणा विषं हतमिन्द्रस्य वज्रेण स्वाहा
candramaṇḍalasaṃkāśa sūryamaṇḍalamuṣṭika | pṛthvīmaṇḍalamudrāṅga śrīmahāgaruḍāya viṣaṃ harahara huṃ phaṭ svāhā || oṃ kṣipa svāhā || omīṃ sacarati sacarati tatkārī matkārī viṣāṇāṃ ca viṣarūpiṇī viṣadūṣiṇī viṣaśoṣaṇī viṣanāśinī viṣahāriṇī hataṃ viṣaṃ naṣṭaṃ viṣamantaḥpralīnaṃ viṣaṃ pranaṣṭaṃ viṣaṃ hataṃ te brahmaṇā viṣaṃ hatamindrasya vajreṇa svāhā
«O you resembling the disc of the moon, O you holding the disc of the sun in your fist, O you whose limbs are the seal of the disc of the earth — to the great Garuḍa: carry away the poison, carry away, hum phaṭ svāhā. Om, cast it off — svāhā. "Moving, moving, doing that, doing me — taking the form of poison, corrupting poison, drying up poison, destroying poison, carrying away poison. Poison is slain, poison has perished, the lurking poison has vanished; it is slain in you by brahman, slain by the thunderbolt of Indra — svāhā».
468be7e181ea · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
A refrain appears that will now recur, from here to the end of the book, with every serpent name; it deserves examination in full, for otherwise what follows will not be understood. The refrain has two parts. The first is a list of feminine participles: viṣa-rūpiṇī, viṣa-dūṣiṇī, viṣa-śoṣiṇī, viṣa-nāśinī, viṣa-hāriṇī; that is, “taking the form of poison, corrupting, drying up, destroying, carrying away.”
The feminine gender here is no accident: it implies vidyā, “knowledge” — that very garuḍa-vidyā the book is speaking of. That is, what acts is knowledge, named in the feminine, and it is listed by its actions. The second part is a declaration accomplished: hataṃ viṣaṃ naṣṭaṃ viṣam, “poison is slain, poison has perished.”
Note that it does not say “may it perish,” but “it has perished”; that is, the charm speaks of what is desired in the past tense, as of a thing done. This device is basic to charms among all peoples, and deserves naming: assertion in place of request. It is this that distinguishes an incantation from a prayer, and the Vaiṣṇava side holds this distinction important.
In a prayer one asks and leaves the decision to the one asked; in an incantation one declares and leaves no decision. Hence its own practice knows no such turn of phrase: its plea does not end with “it is done,” but with yathā icchasi tathā kuru, “do as you wish” — discussed reading the Kṛṣṇa Upaniṣad. Let us add, however, what softens this: the poison is declared slain not by his own power, but by brahmaṇā and indrasya vajreṇa, “by brahman and the thunderbolt of Indra”; that is, the speaker, even here, appeals to another's authority, not his own.