Mantra For Snake Bites Drive Snakes Yantra Kurukulla Garuda

During my childhood in Srivilliputtur, I was cured of Jaundice by an old lady,without medicine.

Every morning my mother used to take me to the lady’s house.

I will be asked to sit on a wooden plank.

The lady will have a tumbler made of copper, fill it with water.

She will hold a copper needle in the water, slowly swirling it,changing a mantra mentally.

The water would turn reddish dark

After a few minutes she would ask us to go home.

Diet is, no fried items.

I continued visiting her.

As days progressed,water in the tumbler was gradually getting less darker and one day it became clear.

She informed me I was cured and could take normal diet.

I took no other medicine.

Till today, I am yet to get hold of the Manta.

I shall share if and when I get it.

There was one station master near Kadambur,Tamil Nadu,who was reported curing snake bites with Mantra.

One point of interest is that both these persons did not take any money,the treatment was free!

Hindu texts abound in mantras for curing diseases.

I have seen them work.

But I can not offer any explanation nor am I interested in contrived explanations to satisfy scientists.

I am cured, that’s it.

Why should I know how it cured and how does it improve my chances of cure?

Understanding Gravity does not affect the properties of Gravity.

Now to Snakebites Mantra.

To my surprise,the snake bite mantra is attributed to Garuda,the mount of Lord Vishnu,through Devi.

To Devi,in the form of Tvaritta,Kurukulla.

Recall,’kurukulla’ in Lalitha Sahasranama

In one of the Devi Tantras, occurs the Snake bite Tantra to drive away snakes.

The Gāruḍa Tantras present us with a variety of traditions used by Gāruḍikas, practitioners who treat snakebite and other envenomings. The Gāruḍikas’ repertoire consisted of herbal medicines, mantras to the bird-king Garuḍa, protective diagrams, and other spell systems such as vidyā1 goddesses. I have been keeping track of references to these goddesses and with this paper I would like to acquaint you with some of my initial findings on three of them – Tvaritā, Kurukullā and Bheruṇḍā. Tvaritā was the subject of a vast literature, and though much of it has been lost, a substantial amount of material reaches us in manuscripts from Nepal and elsewhere. The literature on Kurukullā is also large, although the early Gāruḍa Tantra passages are consistently thin on detail. Bheruṇḍā’s references were widespread, but like Kurukullā, they lack depth. I might have also told you about Śākta snakebite goddesses such as Jhaṃkāriṇī,2 Jāṅgulī,3 or Suvarṇarekhā,4 for example, but for conciseness I limit myself to the above-named three, who became known to later tradition primarily through derivative traditions.….


In the Kriyākālaguṇottara, a scripture from around the tenth century drawing on older Gāruḍa and Bhūta Tantras, we get a few more specifics:

oṃ kurukulle svāhā. This vidyā is to be written on a sheet of birch bark on the door of a house, facing out. She drives off a snake. By facing inward, it would enter again.

The Tantra is provided at the beginning of the article.


I will now now describe the highly secret mantrams narrated by Shiva. His weapons are the noose, the bow, the discus, the club, the dart and Pattisha. Having used these weapons inspired with mantrams in a battle a king conquers his enemies. The mantram for purifying the mantrans should be first written on a lotus petal. Om is the Brahma Vijam. Hrim is the Vishnu Vijam. These three Vijams should be assigned to the head of Shiva thrice in order.

Om, Hrim, Hrim.

Having taken up the dart in his hand he should whirl it in the sky. By seeing it all the evil stars and serpents are destroyed. Having held the smoky coloured bow by the hand a man should meditate on it in the sky. By it the wicked serpents, the evil stars, clouds and Rakshasas are destroyed. This mantram protects the three worlds, what to speak of the land of mortals?

Om, jum, Sam, Hum, Phat. Eight sticks of Catechu wood, inspired with mantrams, should be placed on the ground. That will prevent the falling of thunder-bolt. The eight sticks should be inspired with great mantram described [Page 57] by Garuda. The ground should be dug twenty one times in the night. This will ward off the dangers proceeding from lightning, mouse, and thunder-bolt.

The mantram is:—Hara, Kshara, amala, Vashat, added with Vindu Sadasiva.

Om, Hram, salutation unto Sadashiva.

He should then assign pinda (balls of rice) effulgent like Darimi flowers with the fore-finger. By seeing it the evil clouds, lightning and other enemies viz. the Rakshasas, goblins and female ghosts fly away into the ten quarters.’

Om, Hrim, salutation unto Ganesha. Om, Hrim, salutation unto the chakra of Sthambhana.

Om, em, salutation unto the Damaras of the three worlds.

This pinda is called Bhairava which counteracts the effect of poison and the evil effects of the hostile planets. It protects the field and grinds the goblins and Rakshasas.

Om, Namas. Having meditated on the thunder-bolt of his hand he should ward off the evil influence of wicked clouds and with Vajra Mudra all the ghosts, the enemies with poison. Om, Kshum, Namas. He should meditate on his left hand. It destroys all venomous creatures.

Om, Hram, Namas. The very recitation of this mantram destroys the evil clouds and stars. Having meditated on death he should consume the universe with the destroying weapon.

Om, Kshma, Namas.

Meditating on Bhairava one should remove the evil influences of stars, goblins and poison.

Om lasat, jhvaksha Svaha. This mantram destroys the enemies of the field vis, the evil stars, goblins, poison and birds.

Om Ksham Namas. The figure of a cistern should be drawn with blood and then the names of planets should be written there.

[Page 58] Om, Mara, Mara, Maraya, Maraya Svaha. Om, Hum, Phat, Svaha.

The dart should be inspired mentally with eight hundred mantrams. It destroys all the enemies.

With higher energies the lower ones should be suppressed. Then the mantrams should be practised in Puraka and should be again well inspired in Kumbhaka. They should then be received with Pranava. When the mantrams are thus properly received and used they yield fruts like servants.


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