The formulae of the fierce saMkShipta bhairava can be used to counter a range of mAraNa attacks. It is different from the amR^iteshvara vidya, like that described in the netra tantra tradition. The latter is shAntaM, while the saMkShipta bhairava formulae are ghoraM. It can also be used for mAraNa strikes when conjoined with mahAmArI, the mate of the fierce bhairava, and the mantra of yama. The bhArgava mArkaNDeya is the R^iShi of the mantra of the terrifying saMkShipta bhairava. He is meditated upon holding mahAmArI in his grasp. He is dancing on preta-s lying on the shmashAna. His face is terrifying with 3 eyes and a crown of upward-standing hair. He has sharp fangs in his mouth. He has 8 arms, and holds a trident, the pinAka bow and pAshupata missile, a skull-topped khaTvA~Nga, a lasso, sword, a chakra and a fire pot. His wife mahAmArI is of deep blue complexion, with long flowing locks of black hair and is embracing the fiery bhairava. The frightful yama is standing revertially worshiping them. Beyond him is standing the most bewitching pradhAna yakShiNI, pramodA with her yakShiNI hordes.
The formal version of his mantra is the anuShTubh:
yamarAja sado.ameya yame doradayodaya | yad ayo-niraya-kSheya yakSheya cha nirAmaya ||
The contains a symmetric structure within it known as the pratiloma-yamaka used by savants like Anandavardhana and daNDin. This is characterized by what is known as the inverted terminal repeats:
yamarAja sadomeya yame doradayodaya | yad ayo-niraya-kSheya yakSheya cha nirAmaya ||
The mantras of mahAmarI and yama have similar symmentric structure:
kA-lI-mA-ra-ra-mA-lI-kA- lI-na-mo-kSha-kSha-mo-na-lI |
mA-mo-de-ta-ta-de-mo-mA-ra-kSha-ta-ttva-ttva-ta-kSha-ra || (mahAmArI)
These mantras create the yantra used in the prayoga known as a gahvara by virtue of their symmetries. The bewitching, most beautiful pradhAna yakShiNI emanating from combined mantras is pramodA worshipped with the mantra:
OM sThrIM hrIMH mahAnagnyai hUM phaT svAhA ||
The mantra is recommended by the great siddhAnta savants sadyojyotI from Kashmir and IshAnashiva the nambUtiri to be used in abhichAra. The mantra has widely spread in various forms across Asia and in the East Asian tradition a variant is used as mantra to the buffalo-riding vaivasvata. Among the nAstIka followers of the tathAgata he is worshipped as vajrabhairava and the mantra was well-known in central Asia. Thus, two Mongol chiefs who attempted to revive the Chingizids in their declining era were practioners of the mantra. The first was Dayan Khan, the second was the renowned Mongol tantric, Khutuktai Sechen khongtaiji.
The mighty chera magicians (including the rival of PM) had fluency of the mantra and could counter prayogas aimed at them and attack others. We too were saved by the yakShiNI from the grip of yama as we have narrated before.