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
ໄພຣະວະ ກ່າວວ່າ: «ບັດນີ້ ຂ້າພະເຈົ້າຈະປະກາດມັນຕຣາ ແລະ ພິທີບູຊາ ຂອງ ນິຕະຍະກລິນນາ—ຕຣິປຸຣາ ຜູ້ປະທານທັງຄວາມສຸກໂລກີ ແລະ ມົກຂະ. ‘ໂອມ ຮຣີມ—ຈົ່ງມາ ໂອ ເທວີ; ໄອມ ຮຣີມ ຮຣີມ—ຕົ້ນເຫດແຫ່ງເສັ້ນລັບ (ເຣຄາ). ໂອມ ຮຣີມ—ໂອ ກເລດິນີ; ພັມ—ນະມະ; ໂອ ມະດະນະກໂຊບິນີ (ຜູ້ກະທົບກາມ) ດ້ວຍ. ດ້ວຍ ‘ໄອ ຍັມ ຍັມ ກຣີມ’ ຫຼື ດ້ວຍເສັ້ນຄຸນະຕາມພິທີ, ແລະ ວາງ ຮຣີມ ໃນເສັ້ນພາຍໃນຂອງມະດະນະ; ນາງຍັງເປັນ ‘ໄອມ ຮຣີມ ຮຣີມ’—ນິຣັນຈະນາ; ເປັນ ວາຄະຕິ ແລະ ເປັນ ຄະເນຕຣາວະລີ ໃນເສັ້ນພາຍໃນຂອງມະດະນະ. ຄວນບູຊານາງເປັນ ເວກະວະຕີ ເທິງອາສນະມະຫາປຣະເຕະ (mahā-preta-āsana). ‘ໂອມ ຮຣີມ ກຣັຍມ ໄນມ ກຣັຍມ’—ເປັນນິດ; ‘ກຣີມ’—ນະມະແດ່ການໄຫຼຂອງຄວາມເມົາອານັນ. ‘ໄອມ ຮຣີມ’—ນະມະແດ່ ຕຣິປຸຣາ. ‘ໂອມ ຮຣີມ ກຣີມ’—ໃບໜ້າທິດຕາເວັນຕົກ; ‘ໂອມ ໄອມ ຮຣີມ ຮຣີມ’—ແລະທິດເໜືອ; ‘ໄອມ ຮຣີມ’—ທິດໃຕ້ ແລະ ໃບໜ້າເທິງ, ແລ້ວອີກຄັ້ງທິດຕາເວັນຕົກ. ‘ໂອມ ຮຣີມ’—ແດ່ບາສະ (ບ່ວງ/ບ່ວງຜູກ); ‘ກຣີມ’—ແດ່ອັງກຸຊະ; ‘ໄອມ’—ນະມະແດ່ກະໂຫຼກ. ການປົກປ້ອງເບື້ອງຕົ້ນ: ‘ໄອມ ຮຣີມ’ ເພື່ອຂັບຄວາມຢ້ານ, ເພື່ອສີສະ, ເພື່ອຈຸກຜົມ, ເພື່ອກະວະຈະ; ແລະ ‘ໄອມ ຮຣີມ ກຣີມ’—ແດ່ອາສຕຣະ: ພັດ»
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.