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
怖畏罗（Bhairava）言曰：“今当宣说常湿女神尼提亚克林那（Nityaklinnā）——三城母特里普拉（Tripurā）之真言与供奉法；彼能赐世间受用，亦能授解脱。‘唵 hrīṃ——来临吧，女神；aiṃ hrīṃ hrīṃ——秘线（rekhā）之因。唵 hrīṃ——克勒迪尼（Kledinī）啊；bhaṃ——敬礼；又礼摩陀那扰动者（Madana-kṣobhiṇī，能撼动迦摩 Kāma）如是。以‘ai yaṃ yaṃ krīṃ’或依所定之功德线（guṇa-rekhā），并将hrīṃ安置于摩陀那之内线；又称‘aiṃ hrīṃ hrīṃ’为离垢者尼然阇那（Nirañjanā）；并赞为语行者（Vāgati），及在摩陀那内线中之Khanetrāvalī。应于大尸座（mahā-preta-āsana）上，以疾行者维伽瓦蒂（Vegavatī）之相而礼拜。‘唵 hrīṃ kraiṃ naiṃ kraiṃ’——恒常；‘krīṃ’——敬礼于喜乐醉流之涌动。‘aiṃ hrīṃ’——敬礼三城母。‘唵 hrīṃ krīṃ’——西面；‘唵 aiṃ hrīṃ hrīṃ’——亦为北面；‘aiṃ hrīṃ’——南面与上面，复为西面。‘唵 hrīṃ’——献于绳索（pāśa）；‘krīṃ’——献于钩杖（aṅkuśa）；‘aiṃ’——敬礼于颅钵（kapāla）。当作初护：以‘aiṃ hrīṃ’除怖，为首、为髻、为甲（kavaca）；并以‘aiṃ hrīṃ krīṃ’献于兵器（astra）：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.