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
Bhairava bersabda: “Kini akan kuwartakan mantra serta tata pemujaan Nityaklinnā—Tripurā, penganugerahi kenikmatan duniawi dan juga mokṣa. ‘Oṃ hrīṃ—datanglah, wahai Dewi; aiṃ hrīṃ hrīṃ—sebab-mula garis-garis rahasia (rekhā). Oṃ hrīṃ—wahai Kledinī, bhaṃ—sembah sujud; wahai Madana-kṣobhiṇī, demikian pula. Dengan ‘ai yaṃ yaṃ krīṃ’ atau melalui garis-garis guṇa yang ditetapkan, menempatkan hrīṃ pada garis batin Madana; Ia dipuji pula sebagai ‘aiṃ hrīṃ hrīṃ’—Nirañjanā, sebagai Vāgati, dan sebagai Khanetrāvalī di dalam garis batin Madana. Hendaknya memuja Vegavatī yang bersemayam di atas mahā-preta-āsana. ‘Oṃ hrīṃ kraiṃ naiṃ kraiṃ’—senantiasa; ‘krīṃ’—salam bakti kepada arus kemabukan kebahagiaan. ‘Aiṃ hrīṃ’—sembah kepada Tripurā. ‘Oṃ hrīṃ krīṃ’—wajah barat; ‘oṃ aiṃ hrīṃ hrīṃ’—demikian pula utara; ‘aiṃ hrīṃ’—wajah selatan dan wajah atas, lalu kembali barat. ‘Oṃ hrīṃ’—bagi pāśa (jerat); ‘krīṃ’—bagi aṅkuśa (penggiring); ‘aiṃ’—sembah kepada kapāla (tengkorak). Perlindungan awal: ‘aiṃ hrīṃ’ untuk menyingkirkan takut, bagi kepala, bagi jambul, bagi zirah; dan bagi senjata gaib (astra): ‘aiṃ hrīṃ krīṃ’—phaṭ.”
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.