The general practice is to recite the Utkīlana, Sañjīvana and Śāpavimocana mantras only once. Once the curses and impurities are removed and the mantra is given life, there is no need to repeat again and again. Instead the focus is on the repetition of the main mantra alone. After the Puraścaraṇa is complete, the Sampuṭīkaraṇa mantra can be recited for additional benefits. No other rituals are necessary for this mantra.

The utkilana, sanjivini and shapavimochana mantra should be chanted once or everyday? This is a general question for all the mantras and for this mantra ,as we know for Bala it's only once and for Panchadashi etc everyday. Coming to samputikaran mantra this should be chanted only after main mantra is completely realized through purascarana?

Mantras are like weapons. They are neutral and can be used for both good and bad purposes. This is the reason they're kept secret and not revealed or initiated to everyone. Without understanding the basics of the weapon (mantra) and taking the proper precautions and following the safety procedures (kavaca), one is throwing himself at risk and possibly others as well. Placing the parts of the mantra through the nyāsa procedures on the body to activate the nerve endings and cakras, as well as reciting the associated kavaca-s to protect the physical and astral bodies, helps in securing ourselves and the ones in close proximity to us (family, friends, work etc.) and also ensures, that the fruits of the mantra are bestowed fully and in abundance.

There is no difference in the pronunciation. They are different representations allowed in the IAST Roman transliteration of Sanskrit Letters. Some tantriks consider replacing 'm' with 'ng' making it more nasal. The idea behind it, is to synchronize with the breath and not with the lips and mouth. It is best to repeat the mantra silently and focus on breath alone. The 'OM' mantra however, is also practiced loudly, to help energize the cakras within the body.

I removed the 'etc.' and corrected the 1st śloka to 'bhavet'. Thank you for pointing out the errors!

The śloka is what is called a "mantroddhāra" verse that is used for deriving the mantras. You have clearly mentioned how the mantra is derived from this verse, by splitting each of the words. vāṅmāyā     This can be split as “vāṅ” a plural for “vāc” meaning word or words and “māyā” the cosmic illusion that we live in. Brahmasūstasmāt     This word can be split as “brahmasūḥ” and “tasmāt”. The word “brahmasūḥ”, means the son of the Creator Lord Brahma, which is a reference to the Kāma deva, the god of love and attraction. The word “tasmāt” means “therefore”. ṣaṣṭhaṃ     This word means the sixth. In this context it is the sixth consonant of the Sanskrit Alphabet which is ‘ca’. Vaktrasamanvitam     This word is split as “vaktra” meaning “mouth” and also represented by the Sanskrit alphabet “ā” and the word “samanvitam” means “combined”. In this context ‘ca’ + ‘ā’ = ‘cā’. Suryo      Belonging to the Lord Surya or the Sun god. The tantric syllable associated is ‘ma’. vāmaśrotrabindusaṃyuktaṣṭāttṛtīyakaḥ      The word is split as “vāma” meaning “left”, “śrotra” meaning “ear”, “bindu” meaning “dot”, “saṃyukta” meaning “combined”, “aṣṭa” meaning “eight”, “tṛtīyaka” meaning “the third” and in this context, the third consonant from ‘ṭa’, which is ‘ḍa’ in the third row (varga) of consonants. nārāyaṇena      Associated with “nārāyaṇa” and in the tantric context it’s the letter ‘ā’. saṃmiśro       Mixed with. Vāyuścādharayuk       This word is split as ‘vāyuśca’, belonging to the god of wind Vāyu, ‘adhara’ meaning ‘lips’, ‘yuk’ is ‘combined’. The tantric letters associated with these words are ‘ai’ and ‘m’. Tatah       This word means ‘there upon or further’ Vicce       This word has an esoteric meaning which is explained in the Śrī Siddhakuñjikā Stotram. navārṇako ̕rṇaḥ syānmahadānandadāyakaḥ    This nine lettered mantra brings great pleasure and ultimate bliss to the seeker. The combined gross meaning is that Śrī Caṇḍikā is the amalgamation of the knowledge bestowing Śrī Sarasvati, bountiful Śrī Lakṣmi and the power manifesting Śrī Durgā.

Is there antes diference between the pronunciation of Om with a dot below the m and Om with a dot over the m?

Please try these breathing techniques and over a period of time, the higher cakras will get activated and you will experience courage arising from the navel cakra and compassion from the heart cakra and so forth. You will mature spiritually and the material attachments will gradually become less important.

This mantra is followed by the "hadi" tradition of Śrī Vidya. The most followed "kadi" tradition does not mandate this mantra or any other mantra beyond Mahāṣoḍaśī. This mantra is purely for liberation and must only be practiced by those who have been initiated to do so or have such an inclination to do so and must already be initiated into Mahāṣoḍaśī. We are basically praying to Lord Śiva to grant us complete liberation and break us away from the cycle of life and death. The bindu of the Śrī Cakra is a dot with no dimensions. There is no length, breadth, height or time in the bindu. It is beyond anything we can perceive through our mind and senses and is timeless. It is our ultimate desire and the very purpose of our life, to reach this ultimate destination and realm of true bliss and merge into the ocean of super-consciousness. We should not confuse ourselves with the regular Kāmeśvara mantra, that is initiated to the followers of the hadi tradition prior to Pañcadaśī, for fulfillment of all material desires and obtaining all comforts. The Lopamudra (hadi mata) tradition holds equal importance to Lord Śiva and Śakti and their version of Śrī Vidya pertains to the worship of Lalita Devi through Lord Kāmeśvara. When we get to the stage of the bindu, all traditions merge and it is only Mahākāmeśvara and Mahākāmeśvarī in the dimensionless dot.

Sir I have one doubt in most of the kavachams it is said that without knowing the meaning or chanting the kavacham the diety mantra even though obtained after initiation will not fructify or provide the desired results but in today's world how many gurus are adhering to this tenet sir some cases the false gurus themselves don't know about this kavacham and directly initiate Mantras to people but knowingly or unknowingly it is crime and will face the wrath of devi so will the guru should be responsible for this grave sin and face the diety wrath or will the disciple be subjected to it even though he totally does not know any thing and totally depends on the false guru. Don't the disciples have any protection in this regard