Introduction

Garuda (गरुड) comes from the root √gṛ (गृ), meaning to devour or seize. Thus, Garuda literally means “the devourer”— one who consumes poison, ignorance and bonds of karmic limitation. In hindu scriptures, he is also called Suparṇa, Vainateya, and Khagapati (Lord of Birds).

Deshaja Meaning

In Siddha Dharma’s Deshaja Parampara, Garuda means “the one who is gagana ārūḍha” – the one who has ascended into the skies. Not merely a mythological bird, Garuda symbolizes one who transcends the earthly and soars into the vast realms of consciousness.

Maha Siddha Ishaputra says that Garuda is not merely a celestial bird or mount of Vishnu—he is a multi-dimensional devatā, knower of Tantras, and guardian of life and death. He is deeply revered in Shaiva, Shakta, and Vaishnava traditions, and holds a central place in Mahā Kailāsha, residing close to Bhagawān Shiva.

The Mukhya Garuda (Primary Garuda) in Siddha Dharma is especially associated with Lord Shiva and often appears in proximity to him in Āgama and Nigama texts, as well as in deshaja oral traditions. He is invoked in secret Tantric practices for vision, travel across realms, and warlike protection.

Garuda is also considered a master of many Tantras.

In Siddha Dharma, Garuda is invoked for powerful transformational purposes. Practitioners call upon Garuda for the removal of sins (pāpa mochana), neutralization of poisons (viṣa nāśa), protection from snake-related fears (sarpa bhaya), liberation from energy blockages in the subtle channels (nāḍī bandha mukti), and the piercing of energy knots (nāḍī granthi bhedana) during Kundalini awakening. Garuda is also associated with the deep wisdom of Jyotiṣa (Vedic astrology) and the revelation of hidden esoteric Tantras (gopanīya tantra).

Throughout history, kings and Tantric masters (Tantrācāryas) practiced Garuda Sādhanā in secret (gupta vidhi) to attain sovereignty, success in rule, and royal splendor.

Garuda also stands as a symbol of fierce energy, divine attack, and warcraft, representing not just protection, but the forceful removal of darkness and ignorance from the inner and outer worlds.

Garuda is also accompanied by his consort, Gāruḍī, a powerful feminine force. While Vaishnava texts hint at her presence, her deeper esoteric role is preserved in Tantric and Siddha lineages, where she embodies the Shakti of Garuda and plays a role in protective rituals and healing traditions. In Vaishnava Tantra, Garuda’s consort is known as Unnati, symbolizing progress, and also referred to as Vināyakā, the queen of knowledge. Together, they have six sons—Sumukha, Sunāma, Sunetra, Suvarcas, Suruk, and Subala—each embodying divine qualities such as beauty, vigor, and strength. Garuda’s role expands beyond a mere vehicle of Vishnu to a divine being with lineage and legacy. In certain ancient iconography, he is also depicted flanked by two consorts: Rudrā and Sukeerthi.

Origin 

The First Manifestation

When Bhagavān Shiva was in Avadhūta Avasthā during the moment of creation, he manifested the Mahā Garuḍī Shakti to see the world. This shakti emerged from the jata (dreads) behind his ear and took form on a golden Garuda. This was the first appearance of Garuda devatā—as the vehicle of divine observation.

The Second Manifestation

As Yogamāyā continued the process of creation, once Bhagavān Vishnu traveled to Kailāsha, the abode of Bhagawān Shiva. There, Vishnu beheld the dazzling form of Gāruḍī Shakti—a radiant power emanating from Shiva’s consciousness.

Sensing Vishnu’s silent reverence and deep inner longing, Shiva smiled and revealed that this longing in Vishnu had manifested from Shiva’s own will. Upon Vishnu’s request to have this Gāruḍī Shakti, Shiva instructed Garuda—who was accompanying the Gāruḍī Shakti—to go and serve Vishnu.

In turn, Garuda declared that he would take a future avatāra, and one portion (anśa) of this Garuda would incarnate to serve him. In accordance with this divine plan, Garuda was later born in the lineage of the sage Kaśyapa and his wife Vinatā.

In this form, Garuda displayed extraordinary powers even from birth—rising from the egg with celestial brilliance, a mind endowed with supreme wisdom, and the ability to travel freely across all worlds. Like Nārada, he could move between realms unhindered, but unlike any other being, no one could block his flight or contain his speed.

He would later fulfill his destiny by defeating the Devas, retrieving Amrita (the nectar of immortality) for the sake of his mother’s freedom, and becoming the venerated mount of Vishnu, serving as a symbol of divine sovereignty and spiritual speed.

The Third Manifestation

According to Maha Siddha Ishaputra, during a cosmic battle between Maa Durgā and powerful daityas (asuric beings), the goddess manifested multiple divine shaktis from her own essence to confront the demonic forces. Amidst this fierce yuddha (battle), one of these shaktis appeared with Garuda as her vāhana (mount).

At this moment, from the essence (anśa) of the original Mahā Garuda, another Garuda manifested—fiery and swift, aligned completely with the Shakti tattva. In Tantra, this particular manifestation is known as Shakti Garuda, a form invoked in high Shakta Tantric traditions for protection, speed, and spiritual elevation.

Trinity of Garuda Lineages

From these various leelas (divine plays), three main spiritual lineages of Garuda emerge:

1. Shaiva Garuda 
2. Vaishnava Garuda 
3. Shakti or Yogamāya Garuda 

Though Garuda serves these divine forms, in Tantra, he is not seen as a subordinate being. Rather, he is honored as a svatantra (independent) and mukta (liberated) devatā. 

According to Maha Siddha Ishaputra, some tantra āchāryas affirm that, just as Yogamāyā, Swachchhanda Bhairava, and Vishnu ride upon Garuda, so too can any sincere sādhaka ascend toward the Brahma-tattva by performing Garuda Sādhanā.

Thus, Garuda is not just a mythic bird, but a vehicle of transcendence, available to all spiritual aspirants who wish to break the bounds of karma, time, and limitation.

Iconography

As per Siddha Dharma, the Garuda appears in multiple iconographic forms across Shaiva, Shakta and Vaishnava traditions.

Shaiva Garuda

Shaiva Garuda is depicted as a yogi with blazing radiance behind him. His form is part-human, part-bird, seated on a lotus āsana, with two immense wings spread wide. His head is bird-like with a beak, and his body is adorned with rudraksha beads, a tripuṇḍa (three sacred ash lines) on his forehead, and a garland of skulls around his neck.

This Garuda is shown in a wrathful form, often in deep meditation, surrounded by snow mountains to symbolize his proximity to Mahādeva Shiva with a powerful aura of divine fire emanates behind him.

Shakta Garuda

Shakta Garuda appears in his complete bird form, often large and majestic, with Devi Bhagavatī Gāruḍī seated gracefully upon him. The Goddess wears yellow garments, holds a triśūla (trident) and a mālā in her hands. Garuda here is shown grasping a Nāga in his claws.

Vaishnava Garuda

Vaishnava Garuda is shown as the divine vehicle (vāhana) of Lord Vishnu, usually with a strong human body, eagle-like beak, and golden wings. He is often depicted holding a serpent with his beak or hands, symbolizing the triumph over evil and ignorance.

Lord Vishnu is typically seated on Garuda’s back, accompanied by his two consorts—Bhūmi Devī and Lakṣmī.

Nishiddha Garuda

Nishiddha Garuda is a powerful and fearsome form rarely seen in mainstream worship. He is depicted as a dark Garuda flying across Naraka (hellish realms), surrounded by black shaktis and vultures feeding on decaying flesh.

He holds a Nāga with two heads—one at the front and one at the tail.

 

Ekādaśa Garuda Mandala

Garuda is revered as a being of extraordinary power and transcendental nature. He cannot be drowned, cannot be burned, and is known to move faster than lightning—symbolizing his ability to transcend the limitations of the material world. He possesses Amogha Shakti, the unfailing divine power that never misses its mark, and is the holder of Kiraṇas, the radiant rays of divine consciousness.

In Siddha Dharma, Garuda is not one single deity, but a collection of devatās known as the Ekādaśa Garuda Mandala. These Garudas are divided into:

• Deva Kula Garudas (benevolent, liberating forces)
• Daitya Kula Garudas (wrathful, karmic, or tamasic protectors of forbidden knowledge)

There are 11 primary Garudas (Ekādaśa Garuda Mandala), although more exist. Among them, the most prominent are the Pancha Garuda, each having a distinct color and shakti.

Garuda in Siddha Warfare, Tantra, and Secret Practices

Garuda is considered the spearhead of divine attack, warcraft, and fierce protection. As per Siddha Dharma, Kings and Tantrikas invoked Garuda in gupta sādhanās for royal glory, protection, and spiritual flight.

Maha Siddha Ishaputra says that Garuda is invoked for

• Pāpa Mochana (removal of sin)
• Viṣa Nāśana (destruction of poison—physical and karmic)
• Nāḍī Bandha Mukti (liberation of energy blockages in the body)
• Nāḍī Granthi Bhedana (knot-cleaving in Kundalini)
• Jyotiṣa and Guhya Tantra revelations

In Siddha Dharma, Garuda is considered a svatantra devatā—independent and mukta—not bound to any one deity. He serves wherever called, even as mount of Svachchhanda Bhairava, Yogamāya, or Vishnu.

From the primordial Pradhāna Garuda who manifested in Kailāsha, an entire legion of Gaṇa Garudas came forth—forming a divine army in service of Bhagavān Shiva.

There are two primary divisions:

• One is the Shaiva Garuda Gaṇa Senā, under the guidance of Shiva.
• The other is the Yogamāyā Garuda Gaṇa Senā, under the direction of the Shakti.

Together, their presence laid the foundation of Yuddha Vidyā (spiritual warfare knowledge) and Vyuha Rachanā (formation strategies), which are known and used in Tantric Upāsanā for protection, awakening, and mastery over subtle realms.

While Vaishnava Āgamas acknowledge only one singular Garuda, Shaiva and Shakta Tantras recognize the multiplicity of Garudas—each with distinct roles, powers, and characteristics.

When the diverse lineages of Garuda—Shaiva, Shakta, and even Daitya-associated—are brought together in the path of integrated upāsanā, they form the Ekādaśa Garuda Mandala, or the circle of 11 primary Garudas.

These consist of:

• 6 Shakti Garudas
• 5 Shiva Garudas

The Eleven Garudas

Garuda vs Nāga 

Although Nāgas and Garudas are born of the same sage, Kaśyapa, through different mothers (Kadru and Vinatā respectively), their relationship is marked by deep conflict and complexity in both mythological and tantric traditions.

Among the Nāgas, divisions arose where some aligned with the Devas, supporting dharmic forces. Some chose neutrality, establishing themselves peacefully in Nāga Loka. During the Deva–Daitya war, these neutral Nāgas were persuaded by the Devas to join the battle. Their potent poison began to devastate the Daityas. Daityas thus began to seek counterbalance. In response, Maha Siddha Shukracharya Nath ji, the guru of the Daityas, sought ways to match the Devas’ rising power. He approached Mount Kailāsha and, through intense effort, obtained nine Garudas aligned with the Kālī Vidyā (dark Tantric energies). These Garudas, fierce and powerful, were not of the luminous Deva lineage, but belonged to the Daitya Kula—representing destructive, tamasic energies.

These nine Garudas are part of what is known in Siddha Dharma as the Nishiddha Garuda Mandala—a group of Garudas not generally recommended for worship, due to the dark and karmically binding nature of their associated vidyās. Even today, traces of these forbidden Garuda sādhanās survive in remote parts of the Himalayas, where certain sadhakas maintain these lineages. This preservation ensures that Daitya Vidyā does not disappear, as some Nāgas and Garudas remain guardians and protectors of these secret, powerful, and often dangerous paths.

Nishiddha Garuda Mandala (Forbidden Garudas)

Mahā Garuda Mandala

For those sādhakas who seek Pūrṇatā (spiritual completeness), the Mahā Garuda Maṇḍala is an essential upāsanā. Such aspirants do not wish to leave any aspect of sādhana incomplete—not even the fierce or forbidden. Therefore, they undertake the full Garuda Maṇḍala Sādhanā, which includes both the luminous and the shadow aspects of Garuda.

Even the Nishiddha Garudas—those aligned with dark or tamasic energies—are included in this mandala. However, in tradition, they are not worshipped directly. Their names are taken ritually to acknowledge their presence and energy, but their sādhanā is not practiced due to the karmic implications. Their inclusion ensures the totality of the Garuda spectrum, without suppression or denial of any force.

At the bindu (central point) of the Garuda Maṇḍala resides Ardhanārīśvara, the union of Shiva and Shakti, seated upon a radiant and divine Garuda as vāhana (mount).

Garuda & Nāḍī Tantra 

In the Yoga Mārga, it is taught that everything in the body and mind is governed by nāḍī—subtle channels of energy. The awakening of the nāḍī system leads to the awakening of the whole being. The human body-mandala is bound (bandha) by energy blockages, knots (granthi), and inner turmoil.

Garuda Sādhanā is practiced to break these internal bindings, liberating the sādhaka from Kāma (lust), Krodha (anger), Lobha (greed), Moha (delusion), Matsarya (jealousy). These afflictions are the dukha nāgas—poison generated by serpent-like inner forces born of churning (manthana) within the mind and energy body.

Modern science speaks of arteries, veins, and neurons, but Tantra reveals that even the brain is a Nāga-Maṇḍala. The Sahasrāra Padma (Thousand-Petalled Lotus) at the crown chakra is seen as a formation of Nāga hoods—each petal a nāga head representing dormant or awakened potential.

All such nāgas within us—gross or subtle—are brought under control and transformation through Garuda Sādhanā. When Garuda energy arises, these nāgas become auspicious forces aligned with the sādhaka’s ascent.

Shamanic Tradition

As per Siddha Dharma, Garuda plays a powerful role in healing, ritual, and sacred dance. Garuda feathers, beaks, and other symbolic representations are used in ritual tools for cleansing, energy movement, and psychic healing. Shamans use Garuda Vidya to treat depression, cure psychic afflictions and expel “dukha nāgas” from the subtle body.

In ancient kriyās, kāṃsa thālī or bell metal plate is placed on the head with a lota or bowl on top. Branches of specific tree are rotated on it while herbal water is poured on the head uptil the nose—chanting Garuda mantras to cleanse the mind.

As per Maha Siddha Ishaputra, during such rituals, Siddha shamans in trance state, visualize Garuda lifting them from the shoulders—flying across worlds in dhyāna.

Garuda Nritya (Sacred Dance of the Garuda)

Maha Siddha Ishaputra says that there are traditionally five or eleven recognized Garuda dances (Garuda Nritya) in the Siddha-shamanic tradition. These dances are performed as spiritual offerings, intended to invoke the presence and blessings of Garuda devatās.

• Out of the eleven, nine Garudas belong to the ashubha (inauspicious or tamasic) category, and hence their dance forms are not performed publicly.
• Only the auspicious Garudas—those aligned with Shaiva and Shakta traditions—are represented in sacred dance offerings.

All multi-Garuda dances (five or more) are dedicated to Shiva and Shakti, symbolizing divine ascent, energetic purification, and spiritual protection.

However, when only one Garuda performs the dance, it is understood to be dedicated to Lord Vishnu, representing the Vaishnava tradition where Garuda serves as the mount and eternal companion of Vishnu.

Garuda & Afterlife 

Garuda is revered as a cosmic seer and guide of the soul beyond death. He is considered the knower of all worlds (Saptaloka)—one who has seen the entire manifested universe and returned with wisdom.

In mainstream Hindu tradition, the Garuda Purāṇa is a sacred text that outlines the soul’s journey after death, karmic consequences, and rituals for liberation. Garuda, as the divine messenger, plays a pivotal role in delivering this wisdom to humanity.

In Siddha Dharma, Garuda is seen not just as a mythic figure, but as a devatā of post-death transition. He holds the keys to paścha-mṛityu jñāna—the esoteric knowledge of what lies beyond death. All hidden tantras related to the afterlife, rebirth, karmic pathways, and liberation are said to be known and preserved by Garuda devatā.

Just as Śeṣanāga sustains the universe from beneath, Garuda soars above it, witnessing all planes of existence. He is the eternal traveler who explores and returns—not to remain detached, but to guide others toward realization, freedom, and truth beyond the veils of mortality.

Guru Mandala of Garuda

The Guru Mandala of Bhagavān Garuda is vast and deeply rooted in shamanic, jhaad-phook, yogic, and tantrik traditions preserved within the Himalayan Siddha Dharma lineage. Over the ages, this lineage has been upheld by six Mahāsiddhas, who are considered the primary acharyas (master teachers) of Garuda Vidyā.

As per Maha Siddha Ishaputra, Mahāsiddha Koshira Nāth is especially revered for establishing Garuda Sādhanā as a primary vidyā and a potent spiritual path. He positioned Garuda Vidyā not as an opposition but as a complementary force to Nāga Vidyā, recognizing that both are two sides of the same cosmic wisdom.

Six Mahāsiddhas of the Garuda Guru Mandala