Shloka 1
Nityaklinnā Tripurā Sādhana and the Jvālāmukhī-Krama
ऽध्यायः भैरव उवाच / नित्यक्लिन्नामथो वक्ष्ये त्रिपुरां भुक्तिमुक्तिदाम् / ॐ ह्रीं आगच्छ देवि ऐं ह्रीं ह्रीं रेखाकारणम् / ॐ ह्रीं क्लेदिनी भं नमः मदनक्षोभिणा तथा / ऐ यं यं क्रीं वा गुणरेखया ह्रीं मदनान्तरे च / ऐं ह्रीं ह्रीं च निरञ्जना वागति मदनान्तरेखे खनेत्रावलीति च / वेगवति महाप्रेतासनाय च पूजयेत् / ॐ ह्रीं क्रैं नैं क्रैं नित्यं मदद्रवे क्रीं नमः / ऐं ह्रीं त्रिपुरायै नमः / ॐ ह्रीं क्रीं पश्चिमवक्त्रं ॐ ऐं ह्रीं ह्रीं च तथोत्तरम् / ऐं ह्रीं दक्षिणमूर्ध्वंवक्त्रं तु पश्चिमम् / ॐ ह्रीं पाशाय क्रीं अङ्कुशाय ऐं कपालाय नमः / आद्यं भयं ऐं ह्रीं च तथा शिरः तथा शिखायै कवचे / ऐं ह्रीं क्रीं अस्त्रायफट्
'dhyāyaḥ bhairava uvāca / nityaklinnāmatho vakṣye tripurāṃ bhuktimuktidām / oṃ hrīṃ āgaccha devi aiṃ hrīṃ hrīṃ rekhākāraṇam / oṃ hrīṃ kledinī bhaṃ namaḥ madanakṣobhiṇā tathā / ai yaṃ yaṃ krīṃ vā guṇarekhayā hrīṃ madanāntare ca / aiṃ hrīṃ hrīṃ ca nirañjanā vāgati madanāntarekhe khanetrāvalīti ca / vegavati mahāpretāsanāya ca pūjayet / oṃ hrīṃ kraiṃ naiṃ kraiṃ nityaṃ madadrave krīṃ namaḥ / aiṃ hrīṃ tripurāyai namaḥ / oṃ hrīṃ krīṃ paścimavaktraṃ oṃ aiṃ hrīṃ hrīṃ ca tathottaram / aiṃ hrīṃ dakṣiṇamūrdhvaṃvaktraṃ tu paścimam / oṃ hrīṃ pāśāya krīṃ aṅkuśāya aiṃ kapālāya namaḥ / ādyaṃ bhayaṃ aiṃ hrīṃ ca tathā śiraḥ tathā śikhāyai kavace / aiṃ hrīṃ krīṃ astrāyaphaṭ
قال بهايرافا: «الآن أُعلن المانترا وعبادة نيتياكلِنّا—تريبورا، واهبة لذّات الدنيا والتحرّر (موكشا). ‘أوم هريم—تعالي أيتها الإلهة؛ أيم هريم هريم—أصل الخطوط السرّية (ريخا). أوم هريم—يا كليديني؛ بَهَم—سجودٌ وتحية؛ يا مادانا-كشوبِهيني (مُهيِّجة كاما)، كذلك. وبـ‘أَي يَم يَم كْريم’ أو وفق خطوط الغونا المقرّرة، مع وضع هريم في الخطّ الداخلي لمادانا؛ وهي أيضًا ‘أيم هريم هريم’—نيرَنجَنا؛ وتُمجَّد باسم فاغَتي، وباسم خانِتراڤالي داخل خطّ مادانا الداخلي. تُعبَد بصفتها ڤيغاڤَتي على مقعد المها-بريتا (mahā-preta-āsana). ‘أوم هريم كْرايم نايم كْرايم’—دائمًا؛ ‘كْريم’—سلامٌ على سيل السُّكر الروحي (الغبطة). ‘أيم هريم’—تحية لتريبورا. ‘أوم هريم كْريم’—الوجه الغربي؛ ‘أوم أيم هريم هريم’—وكذلك الشمالي؛ ‘أيم هريم’—الجنوبي والوجه العلوي، ثم يعود الغربي. ‘أوم هريم’—للحبل (باشا)؛ ‘كْريم’—للخطّاف (أنكوشا)؛ ‘أيم’—تحية للجمجمة (كبالا). وتُؤدَّى الحماية الأولى: ‘أيم هريم’ لإزالة الخوف، وللرأس، وللعُقدة، وللدِّرع (كڤَچا)؛ و‘أيم هريم كْريم’ للسلاح (أسترا): فَت.»
Bhairava
Concept: Tripurā as bhukti-mukti-pradā: worldly fulfillment and liberation arise from disciplined mantra-upāsanā and inner-line (rekhā) contemplation.
Vedantic Theme: Upāsanā leading to antaḥkaraṇa-śuddhi; the Goddess as śakti of consciousness—liberation through identity-shift from fear to mantra-protected awareness.
Application: If practiced within a legitimate lineage: maintain mantra-śuddhi (pronunciation, nyāsa, dik-bandhana), cultivate steadiness and ethical restraint; interpret ‘preta-āsana’ inwardly as fear/ego mastered rather than sensationalism.
Primary Rasa: adbhuta
Secondary Rasa: bhayanaka
Type: ritual maṇḍala / śmaśāna-coded seat symbolism
Related Themes: Garuda Purana (Uttara/Preta-kalpa sections): general emphasis on mantra, protection, and post-death rites (broad thematic link, not a direct parallel verse)
FAQs
This verse presents Nityaklinnā as Tripurā who grants both bhukti (worldly fulfillment) and mukti (liberation), indicating a ritual-mantric path that integrates prosperity with spiritual release.
Rather than describing preta-journey or Yama’s realm, this passage focuses on śakti-mantra and protective rites (kavaca/astra), implying inner purification and safeguarding of consciousness as a spiritual discipline.
Use it as a reminder that spiritual practice should include both devotion and disciplined protection of speech, mind, and conduct; if performing mantra/nyāsa, do so under competent guidance and with ethical restraint.