Thank you for sharing such valuable knowledge with us again! Can you please tell me why Tripura Bhairavi mantra is used to break curse and not Shiva or Vishnu mantra? Is it necessary to do Nyasa before repeating the mantra, I heard somewhere that if you repeat the mantra without doing Nyasa, then you will not get any fruits of the mantra, they will be taken by demons (or anyone who wants, mostly negative beings). How do you propose to enter the state of Dhyana, reading the shloka that is given in the article will not be enough? How to count 10.000 times the mantra japa, if we repeat 93 mala on 108 beads, we will get 10044 times, after repeating each of the 93 malas to rearrange a small stone to indicate that we repeated 1 mala? But so we need to rearrange 93 stones and constantly rearranging them we will come out of the state of Dhyana, especially since we chant the mantra in our minds, maybe you know other ways to chant 10.000 times the mantra without being distracted by rearranging the stones? Thanks for the answer!

hsaum̐ḥ and shauḥm̐ are not commonly accepted in Śrīvidyā. The mantras hsaum̐ or hsauḥ and its counterpart shauḥ or shaum̐ also appear in the Guru paduka and at various other places. Combining both the bindu and visarga at all times for these mantras will require a scriptural annotation - śastra pramāṇa that I am not aware of, at least as far as the known translations of the sacred Śrīvidyā texts and the guru traditions that I have interacted with.

Also in Prasadapara and Paraprasada mantra I know we have have to do Mahashodanyasa. But what would be the Mulamantra. Do we add Namah and Om? Om hsaum̐ḥ shauḥm̐ Namah?

How wonderful to get your reply Feel truly blessed. In Kularnava Tantra hsaum̐ḥ is to be mediated upon Bhramrandhra and shauḥm̐ on Anahata and Mooladhara. Can you explain the logic here and how it coordinates with breath or any specific practise? Would it be right to situate ha in Mooladhara and Sa in Bhramarandhara or do they keep changing? Also is Soham also a mantra? How does that relate to Hamsa. I see in many Sivasutra vimarshini Sa is while exhaling and Ha is while inhaling while in Hamsa Upanishad it is reverse Ha while exhaling and Sa while Inhaling. How are Soham and Hamsa related because i also see in scriptures that you are supposed to reverse it, as you chant in sushmna in pashyanti vac.

The information I know is that the Prāsādapara Mantra is hsaum̐ḥ, Paraprāsāda Mantra is shauḥm̐ and the Ham̐saḥ Vidyā is ham̐saḥ. These three belong to the acclaimed Ūrdhvāmnāya and have different applications. The Mantras hsaum̐ḥ and shauḥm̐ together represent the two sides of the body of Ārdhanārīśvara (male and female - Śivaśakti). This Mantra (hsaum̐ḥ and shauḥm̐) is intended for extremely powerful Tantric practices for mundane or spiritual purposes, as it represents the abiding desire of the singular reality to enjoy itself as many. It also represents the balance between material and spiritual desires. Ham̐saḥ Vidyā is geared towards knowledge of singular reality and liberation. Hsaum̐ is like Śiva teaching about himself, ie Śakti. We know that Lord Viṣṇu is in no way different from Śiva. Here he is like a teacher teaching about the singular reality in its static and dynamic aspect (more in its dynamic aspect).

Namaste Krishna. What I mentioned are really uddhāra ślokas. Decoding them, one arrives at the Mantra of Tripura Bhairavi which I will tell you: The Dīpanī for Vāgbhava is "hstraim̐ aim̐"; The Dīpanī for Kāmarāja is "hsklrīm̐ klīm̐"; The Dīpanī for Parā is "hstraum̐ḥ sauḥ". The complete formula that must be recited 100 times is the Mantra "hstraim̐ aim̐ hsklrīm̐ klīm̐ hstraum̐ḥ sauḥ". Additionally, the devotee can further increase the strength of the Bālā Mantra by invoking Icchā, Jñāna, Kriyā Śaktis of Lalitā, reciting 100 times the Mantra "aim̐ vada vada vāgvādini aim̐" (meditate on the tongue of Lalitā) | klīm̐ klinne kledini kledaya kledaya mahā kṣobham̐ kuru kuru klīm̐ (meditate on Lalitā's breasts) | sauḥ mōkṣam̐ kuru kuru sauḥ (meditate on the Yoni of Lalitā) | hsaum̐ḥ shauḥm̐ namaḥ (meditate on the two feet of the Guru, the one who authorizes liberation) || The resulting Mantra is "aim̐ vada vada vāgvādini aim̐ | klīm̐ klinne kledini kledaya kledaya mahā kṣobham̐ kuru kuru klīm̐ | sauḥ mōkṣam̐ kuru kuru sauḥ | hsaum̐ḥ shauḥm̐ namaḥ || Having done all this, the sincere devotee should meditate on the fact that Bālā is Lalitā's own strength, identical in all aspects of strength. Confident of this the devotee should enter the state of Dhyana and recite the Bālā Mantra "aim̐ klīm̐ sauḥ" 10,000 (ten thousand) times in 2 hours every day (mentally). You will be able to do this if you are in Dhyana and Mantra free from curses. For that devotee who performs this procedure, nothing becomes impossible to do. All difficult things seem like child's play to him, even the terrible ones. Then Bālā becomes the vehicle by which the devotee plays and travels in the mysteries of all the Amnayas and masters them completely, and in the end he reaches and plays in his Mother's abode in the Anuttaramnaya. Just as Bālā surprised all those present in the great war, the devotee will surprise all the sages because although she has the appearance of a child, she is fully capable of all things like Lalitā herself, her Mother.

Some sources club this mantra with prāsādapara, but I am not certain of it and have not seen any textual sources linking it to it. The prāsādapara mantra bījaṃ is haṃsaḥ. Hsauṃ is commonly associated with Hayagrīva, aṃkuśaṃ etc.

The Dīpanī mantras that you have specified have been published. I also included another set of mantras that I sourced from elsewhere. It appears to me that what you have specified could be uddhāra ślokas that may lead to the actual mantra. I could be wrong as I do not have any expertise in determining if these are uddhāra ślokas and if so, I have no skills in decoding the mantras from the uddhāra ślokas. I do thank you from the bottom of my heart for your generosity and love in sharing such valuable information for the benefit of sincere sādhakas.

Pranam, Are there similarities between this mantra and Prasdapara Mantra?

True devotees of Lalitā (this is her real name, although she has many forms) can rest assured that they are not missing out on the blessings of any other deity. All Amnāyas and deities are in the Śrī Cakra. If you are blessed by her, surely the blessings of all deities are upon you. In the Khaḍgamālā Mantra of Lalitā, hidden deities are mentioned which probably have not been explained to you. So I will mention them to increase your confidence in Lalitā's sovereignty. Khaḍgamālā: "Mahāmaheśvari" (Mahātripurasundarī/Mahākāmēśvara - Anuttarāmnāya), "Mahāmahārājñi" (Dakṣiṇā Kālī/Mahākāla/Lakṣmīgaṇapati – Dakṣiṇāmnāya), "Mahāmahāśakte" (Bhuvanēśvarī/Sadāśiva/Viriñcigaṇapati – Pūrvāmnāya), "Mahāmahāgupte" (Kāmakalā Guhyakālī/Nr̥siṁhabhairava/Guhyēśvara /Ucchiṣṭagaṇapati – Uttarāmnāya), "Mahāmahājñapte" (Mahōgratārā/Akṣōbhya – Adharāmnāya), "Mahāmahānande" (Navaratna Kubjikā/Navātmēśvara/ Vighnēśvara – Paścimāmnāya), "Mahāmahāskandhe" (Triśakti Chāmuṇḍā – Upāmnāya), "Mahāmahāśaye" (Bālā Tripurasundarī/Tripurēśvara/ Mahāgaṇapati – Ūrdhvāmnāya). When reciting these names in the Khaḍgamālā, you should remember the ruling deities of these Amnāyas. It is not a "competition", all these deities are working together and are nothing but different forms of the Divine Mother. By reciting the Khaḍgamālā you were honoring them all along, whether you knew it or not.