[Query] What is the significance of swarnakarsana bhairavar in shrividya? How is he related to shrividya? Please post his mantra, kavacham and sthotram.
shrI swarNAkarShaNa bhairava is an uttarAMga mantra to mahAShoDashI, mahA prAsAda and also vanadurgA. His association with shrIvidyA and mAhAtmya are described in sundarI tantra.
tripurAyAH pure ramye mUle kalpataroH shubhe |
sthitaH simhAsane tatra bhAti kaH puruShaH paraH ||
dAsIbhUtA mahAlakShmIH purato yasya rAjate |
tasya me devadevasya mahAmantraM vada prabho ||
Parvati questions thus:
"Lord! Who is the resplendent puruSha seated on a throne under the wish-fulfilling kalpavrkSha in the beautiful city of Sri Tripurasundari [i.e. Sripuram]? Mahalakshmi, the goddess of wealth, has stationed herself in his service . Please describe the great mantra of this deity"
mahAtripurasundaryAH pure bhogasamnvite |
mUle kalpatarormahAsane maNivirAjite ||
swarNAkarShaNanAmA.asau bhAti shrIbhairavaH swayam |
bhaktAnAM tripurAmbAyAH dhanarAshipradAyakaH |
alakShmInAshanaH sAkShAt brahmaviShNushivAtmakaH ||
Sri Dakshinamurti replies thus:
"In the city of Sri Mahatripurasundari filled with riches, seated on a gem-studded golden throne is the great Swarnakarshana Bhairava. He grants enormous wealth to the devotees of Sri Tripurambika. He destroys misfortune and his form constitutes of brahmA-viShNu-rudra, the trinity ".
brahmA nArAyaNaH shambhurindrAdyA lokapAlakAH |
nityamenaM pUjayanti sampattyarthaM maheshwari |
sarvasampatprado nR^INAM mahAdAridryanAshakR^it ||
"The trinity, Indra and other deities worship him to obtain riches. He grants prosperity to men and destroys poverty".
purA pitAmaho devamenaM sampUjya bhairavam |
samprApAShTaguNaishwaryam jagatkartR^itvamuttamam ||
purA nArAyaNaH sAkShAt swarNAkarShaNabhairavam |
shrIshatvamapa sampUjya dhanAdhyakShaM mahAbalam |
aNimAdiguNaishwaryaM purA prAptaM mayA shive ||
"Even the trinity worshiped him to obtain the powers of creation, destruction and sustenance"
Mahadeva then goes on to describe the mantra  of The Lord and various prayogas to obtain unimagined riches .
As Sundari Tantra  is a Srikula - kAdi krama Tantra, swarNAkarShaNa bhairava, described as an anga here, would pertain to kAdi ShoDashI. sundarI tantra teaches anga rAhitya for panchadashI.
swarNAkarShaNa bhairava is described as one of the primary angas of Srividya [kAdi ] in dattAtreya samhitA [Chapter 18]. He is a part of the Rashmimala, among the chintAmaNi traya .
By Sampradaya, swarNAkarShaNa bhairava is one of the sixteen angas of sAdi vidyA saptadashAkSharI.
The upAsanA of bhairava involves, along with mantra japa and AvaraNa pUjA, recitation of mAlA, sahasranAma , aShTottara, kavacha, stavarAja and Hrdaya. The details of these however have to be received directly from one's Guru.
 mahAlakShmI is described as serving the Lord in various dhyAna shlokas of this Bhairava. The swarNAkarShaNa aShTottara includes several names such as: mahAlakShmyarchitapadaH, ramApUjitapAdAbjaH, vaikuNThashrIsamAshritaH etc. Mahalakshmi and Madhumati are the two anga vidyas of Sri Swarnakarshana Bhairava. Swarnakarshana Bhairava Tantra [which most possibly is a part of the bigger shaiva Agama, mahapanchAkSharI tantra, also housing other smaller tantras such as
chidambara tantra] describes a story where Mahalakshmi lost her powers due to a curse by Sri Sri Durvasa Bhattaraka and worshipped Bhairava at avimukta kShetra to regain her powers.
 The particular form of mantra described in sundarI tantra seems to be the version used popularly by shrIvidyA upasakas. For some reason, this mantra is published in hundreds of corrupted forms in various manuals and these corruptions can hardly be dismissed as pAThAntaras. There are two other forms of mantra, one from an unknown source quoted in AmnAya kalpalatA [copied as is in later works such as Amnaya Mantra Sangraha, Saparya Paddhati, Lalitarchana Chandrika etc.] and the other
from skanda yAmala in the vanadurgA mahAvidyA prakaraNa. Though the mantra described in the context of mahAvidyA is different, most upAsakas seem to use the first and the popular version during recitation of panchashatI/saptashatI. The only sampradAya which seems to use skandayAmala as pramANa is that of Kalyanananda Bharati of Andhra Desha. They use a mixture of vanadurgopaniShad and kalpa kaustubha [of Rudrayamala] for the mUla pATha of mahAvidyA panchashati but utilize the anga-vidyA krama of Skanda Yamala. Of course, everything said by Kalyanananda Bharati has to be consumed with a pinch of salt and sometimes pepper too!
 The worship of swarNAkarShaNa bhairava is chiefly for prosperity and sudden financial gains but that is not the sole benefit of this upAsanA. He is also an ApaduddhAraNa mUrti who destroys hindrances and protects the upAsaka. Swarnakarshana Bhairava, famed to be stationed in Chidambaram in the service of Sri Chitasabhapati and Sri Shivakamasundari, is described as bhairavo viShNurUpakaH in Chidambara Tantra. He is thus identified as non-different from Srimannarayana. He
is further described as a combination of samkarShaNa and bhairava swarupas of Narayana and Mahadeva respectively. Due to sattva prAdhAnya, his mantra is considered ok to be given to women [substituting the praNava with ramA bIja] initiated into Srividya as women are prohibited from obtaining the mantra of vaTuka bhairava
[hamsamAheshwara, rudrayAmala etc] .However, upAsana of swarNAkarShaNa bhairava mantra has to be undertaken only under the direct guidance of Sadguru as the mantra activates kuhU nADi and malfunctioning of this nAdI can cause irreparable damage to a person. kuhU functions towards ejaculation and its abuse can push the consciousness into netherworlds.
 sundarI tantra is described in the list of Tantras speltout in vArAhI tantra. Another list, in yet another Tantra, speaks of a TripurasundarI Tantra. Some hold these two Tantras to be the same. But Sri Gopinath Kaviraj-ji writes somewhere that the two are independent Tantras. Sundari Tantra is available almost completely.
 The chintAmaNi traya includes: swarNAkarShaNa bhairava, ardhanArIshwara chintAmaNi and chintAmaNi ganapati.
 I have not personally seen the sahasranAma of swarNAkarShaNa bhairava anywhere but have heard about the existence of one such sahasranAma in the possession of Ganapati Sacchidananda Swami of Mysore. Also, in the uttara pIThikA of the Swarnakarshana Hrdaya, there is a clear indication of the existence of such a Sahasranama.
 Sri Swarnakarshana Bhairava, like Dattatreya is TrimUrtyAtmaka. Sri Swarnakarshana Bhairava, Bhagavan Sri Shuddha Dakshinamurti, Sri Dattatreya, Bhagavan Sri Nrsimha and Bhagavan Sri Ucchishta Maha Ganapati are said to be the five trimUrtyAtmaka mUrtis worshipped in the UrdhwAmnaya of kAdi krama Tantra. Even outside the realms of the Srividya Krama Tantra, they are described to be trimUrtyAtmaka.
sarvAkArachidAtmikAM sakaruNAM siMhAsanAM bhairavIm |
shikShAnugraharakShaNaikahR^idayAmAgneyamUrtiM shivAm ||
devIM bhairava-vAmapakShanilayAM durgAm bhaje chaNDikAm ||