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
ভৈৰৱে ক’লে—এতিয়া মই ভোগ-মোক্ষ প্ৰদায়িনী নিত্যক্লিন্না ত্ৰিপুৰাৰ মন্ত্র আৰু পূজা-বিধান ক’ম। “ওঁ হ্ৰীং—আগচ্ছ দেবী; ঐং হ্ৰীং হ্ৰীং—ৰেখা-কাৰণ (গূঢ় ৰেখাৰ মূল)। ওঁ হ্ৰীং—হে ক্লেদিনী, ভং—নমঃ; হে মদনক্ষোভিণী, তদ্ৰূপ। ‘ঐ যং যং ক্ৰীং’ অথবা নিৰ্দিষ্ট গুণ-ৰেখাৰে, মদনৰ অন্তৰ-ৰেখাত হ্ৰীং ন্যাস কৰি; তেওঁ ‘ঐং হ্ৰীং হ্ৰীং’ নিৰঞ্জনা, ‘বাগতি’, আৰু মদনান্তৰ-ৰেখাত ‘খনেত্ৰাৱলী’ নামেও স্তুত। মহাপ্ৰেতাসনত অধিষ্ঠিতা বেগৱতীক পূজা কৰিব। ‘ওঁ হ্ৰীং ক্রৈং নৈং ক্রৈং’ নিত্য; ‘ক্ৰীং’—আনন্দ-মদধাৰালৈ নমস্কাৰ। ‘ঐং হ্ৰীং’—ত্ৰিপুৰায়ৈ নমঃ। ‘ওঁ হ্ৰীং ক্ৰীং’—পশ্চিম মুখ; ‘ওঁ ঐং হ্ৰীং হ্ৰীং’—উত্তৰ; ‘ঐং হ্ৰীং’—দক্ষিণ আৰু ঊৰ্ধ্ব মুখ, পুনৰ পশ্চিম। ‘ওঁ হ্ৰীং’—পাশলৈ; ‘ক্ৰীং’—অঙ্কুশলৈ; ‘ঐং’—কপাললৈ নমঃ। আদ্য ৰক্ষা—ভয়নিবাৰণৰ বাবে ‘ঐং হ্ৰীং’, শিৰ, শিখা, কবচত; আৰু অস্ত্ৰৰ বাবে ‘ঐং হ্ৰীং ক্ৰীং’—ফট্।”
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.