ओमीमों नमो भगवते श्रीमहागरुडाय पक्षीन्द्राय विष्णुवल्लभाय त्रैलोक्यपरिपूजिताय उग्रभयंकरकालानलरूपाय वज्रनखाय वज्रतुण्डाय वज्रदन्ताय वज्रदंष्ट्राय वज्रपुच्छाय वज्रपक्षालक्षितशरीराय ओमीकेह्येहि श्रीमहागरुडाप्रतिशासनास्मिन्नाविशाविश दुष्टानां विषं दूषयदूषय स्पृष्टानां नाशयनाशय दन्दशूकानां विषं दारयदारय प्रलीनं विषं प्रणाशयप्रणाशय सर्वविषं नाशयनाशय हनहन दहदह पचपच भस्मीकुरुभस्मीकुरु हुं फट् स्वाहा
omīmoṃ namo bhagavate śrīmahāgaruḍāya pakṣīndrāya viṣṇuvallabhāya trailokyaparipūjitāya ugrabhayaṃkarakālānalarūpāya vajranakhāya vajratuṇḍāya vajradantāya vajradaṃṣṭrāya vajrapucchāya vajrapakṣālakṣitaśarīrāya omīkehyehi śrīmahāgaruḍāpratiśāsanāsminnāviśāviśa duṣṭānāṃ viṣaṃ dūṣayadūṣaya spṛṣṭānāṃ nāśayanāśaya dandaśūkānāṃ viṣaṃ dārayadāraya pralīnaṃ viṣaṃ praṇāśayapraṇāśaya sarvaviṣaṃ nāśayanāśaya hanahana dahadaha pacapaca bhasmīkurubhasmīkuru huṃ phaṭ svāhā
«"Omīm om", homage to the Lord, the great Garuḍa, king of birds, dear to Viṣṇu, honored by the three worlds, having the form of the fierce fire of time — diamond-clawed, diamond-beaked, diamond-toothed, diamond-fanged, diamond-tailed, whose body is marked with diamond wings. Come, come! Enter, enter this! Corrupt the poison of the wicked, corrupt it; destroy the poison of those who have touched it; rend the poison of the biting ones, rend it; drive out the lurking poison; destroy every poison, destroy it; strike, strike; burn, burn; boil, boil; reduce to ash, reduce to ash — hum phaṭ svāhā».
a62297d1bf47 · 发布于 2026年8月12日 05:00:00 UTC
可用语言RUEN用方向键翻颂
The second half of the book begins, and it is the mantra itself; its structure deserves examination. First come six names ending in vajra, “diamond, thunderbolt”: diamond claws, beak, teeth, fangs, tail, wings. Vajra is Indra's weapon, and the word means at once “diamond” and “lightning”: that which cuts everything and is itself uncut.
That is, the bird is described as made entirely of weapon; and this is fitting in a charm, for one is not invoked here for conversation. Then come commands, and all of them doubled: ehy ehi, “come, come”; āviśa āviśa, “enter, enter”; dūṣaya dūṣaya, “corrupt, corrupt.” This doubling is a common rule of charms among all peoples, and is simply explained: a doubled word hastens.
Note the verb āviśa, “enter”: it is not help from a distance that is asked, but entry — apparently into the bitten person, or into water that will be sprinkled on him. Let us add what should be said honestly of this section, for to analyze it as theology would be a pretense. This is an incantation, built to all the rules of incantation: names, commands, doublings, fiery verbs (“burn, boil, reduce to ash”), and the sealing hum phaṭ svāhā.
It differs from the sorcery examined reading the Dattātreya (2.4) in one essential way: it is not turned against a person, but against poison; and what is asked is not power over another's will, but the saving of a life. The Vaiṣṇava side holds this distinction important, and its rule was cited there: a prayer that another be harmed is not a prayer; but a prayer that a bitten person survive is a prayer, however clothed in fierce words.