Aura
Every question on the site tagged Aura, each answered from a timestamped source rather than a summary written from memory.
A person or household's subtle protective energy field — weakened by neglecting the offerings a fierce deity form requires, which then opens the way for harm.
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Why might someone fall ill or get a fever after attending a wedding or party, and how can it be prevented?
Fever or sudden illness after a social gathering is attributed to the evil eye (Nazar) or a sensitive aura; women are advised to wear a Kamakhya Kavach on a red thread around the neck or arm, and to remove the evil eye upon returning home.
Batuk Bhairav Hridaya Stotra anushthan against abhichar: who it is for and why it works
The speaker dedicates this vidhan to householders, women or men, who are wandering from place to place with an abhicharik problem that finds no cure. When tantra-mantra has been done on you, he says, your Aura becomes very weak: the body grows heavy, you sway, anger and irritability rise. People get themselves treated somewhere, feel better for a while, then the same state returns — because the enemy keeps raising the dose of the Abhichara with a new prayog each time you reduce it. The lasting answer is to make yourself strong — your aura, body, subtle body and Prana Urja — so that the enemy's activity cannot affect you, either with the help of someone who can take you that far, or by yourself. This vidhan is for everyone, with no vidhi-nishedh, an "all or nothing" remedy. Batuk Bhairava, he says, is a mahashakti in a sixteen-year-old child form, but when he comes to give his devotees abhaya and punish wrongdoers he looks at nothing, and the biggest tantriks eat defeat — so do it without worry; but you must be in the right and have the bodily strength to carry it out.
Fierce boon-less Kali kept at home: kulguru or a lemon garland
The speaker says that if a very fierce form of Bhagwati Kali — one with no Varada Mudra, no boon-giving or blessing hand at all — is kept and worshipped at home, and that form happens to be one's Kuldevi, one should learn how to serve her from one's Kulguru. Otherwise a garland of lemons must be put on her every day, or if not daily, then on Tuesday and Saturday. Without the lemon garland, he says, that form's effect on the household's Aura (abha-mandal) will weaken it and harm it, because the form is far too fierce and is not for a Grihastha.
Why a siddha mantra stops working, and who should do the Holika-night remedy
The speaker says a mantra one has awakened — a Sabar Mantra, a mahashakti mantra or a Kamya Prayoga mantra — can stop working either through one's own mistake or through a malicious person who uses a keelan-type Prayoga to bind its power. He says the mantra itself can never be bound; instead an obstruction is placed between the practitioner's Aura and the mantra's own energy, so the mantra gives no result, cannot be used, or even causes pain when chanted. For this he prescribes a prayoga done on the night of Holika Dahan, and says it should be done even on a mere suspicion that some carelessness has put a Dosha into the mantra, and also when a mantra chanted for a long time still gives no effect in use.
How do daily thought and mantra recitation shape the subtle body and aura?
Every activity, routine thought, and mantra recitation directly nourishes or depletes the causal/subtle body carried by the Jivatma; the deity, mantra, and mood a practitioner chooses shapes the aura that forms around them.
Is a rosary (mala) necessary in sadhana, and can anyone chant with a Rudraksha mala?
Yes — a mala is essential in the initial stages of sadhana for everyone, since physical supports like mantras and malas are required until an aspirant reaches the highest state of consciousness; anyone can chant using a Rudraksha mala without restriction.
Precautions for a newborn until the Chhathihar
The speaker says that whoever comes, do not hand the baby to anyone to hold, take away or play with; refrain, because a line grows only by great grace, so learn to keep the rules. He says wise wives scold their husbands over this and in earlier times mothers kept the baby hidden, whereas today the baby is given to the dhol players for a video and handed happily into the laps of the transgender visitors who come; his rule is "give your blessing, brother, but from a distance", and why put the child in anyone's lap at all? A newborn's Aura is very pure and very sensitive, which is why it suffers most, and it cannot say what hurts; it can only cry. The harm may show at once, or what was set on the child, a pret or pishach done against it or against the line, may come to dominate two, four or eight years later and trouble it from childhood.
What is the Panchakshari mantra, and where did it come from?
The speaker says Bhagwan Shiva's most famous mantra is the Panchakshari Mantra, whose mahatmya fills the Shiv Mahapuran. When Shiva first manifested his sakar, five-faced form, the Gayatri appeared from his five mouths and with it the Pranav; Pranav has two forms — the subtle one is Omkar, and the gross, direct one is this Panchakshari, born of the five swaroops Sadyojata, Vamadeva, Aghora, Tatpurusha and the rest. So a sadhak who does its japa gains the grace of all five mahaswaroops, their tattvas come to dwell in his Aura, and all four Purusharthas are accomplished — which is why it is a mahamantra. The Shiv Mahapuran also says, he adds, that at the most divine time of Mahashivratri, Shiva as guru and Jagdamba as guru-mata gave the Diksha of this very mantra to Vishnu and Brahma. He opens by saying that a human birth in which one does no Purashcharana of any mantra and gains no mahashakti's grace is wasted — even if only trouble drives us to it.
What spiritual risk comes from independently invoking lower entities like Preta or Pishacha?
Invoking lower entities such as Preta, Pishacha, or lower-order spirits pollutes the practitioner's auric field — according to the Bhagavad Gita, one attains the realm of the entity one worships, so independent practice of such entities carries severe spiritual liabilities.
Switching between sadhanas: the biggest mistake that blocks divya drishti
The speaker says Divyadrishti definitely comes, and the biggest mistake sadhaks make is changing too much — a year of Ganesh upasana, "nothing happened", then on to whatever baba they saw on YouTube. Do the new sadhana if you like, he says, but do not abandon the old one. If one holds only Ganapati Atharvashirsha for a long time, one will need nobody: at some point the shaktis come on their own and the information one wants starts arriving. As evidence he cites two or three people who have kept up the Atharvashirsha since he first posted it nearly a year ago; one has recited it thousands of times, and whenever the speaker sees him his Aura has become remarkably strong and full of capacity.
Why powers gained without a guru are lost: maya, display and no one to conserve the energy
The speaker says he deliberately does not tell an advancing devotee how to "open" what his sadhana has built, and he does not post the process for everyone, because he wants no one trapped: the moment such things are obtained, maya becomes strong, bhakti drops away and the sadhak goes into display — telling people about themselves, on Facebook and elsewhere. Then a year of tapa, money, time and effort is finished in no time, because there is no Guru to teach how to conserve the accumulated energy and carry it forward, and once one starts watching and listening to others, the loss begins.
Why should shortcuts to the kripa of the mahashaktis be avoided?
Protect yourself and your family, and never adopt a shortcut to obtain the kripa of the mahashaktis. The punya bala earned from their seva puja and japa-tapa has great power, so nikrisht shaktis and fallen jeevatmas begin joining your aura seeking their own gati. To keep this in control, first do japa of the stotra and Shatanama and of the kavach, and do the havan with the same satnamavali.
How does doubting one's own dev shaktis let masan shaktis take hold?
Where we begin to consider our dev shaktis weak, he says, there — even if those people project ever so little — these shaktis at once dominate. The moment our mind grows weak they will mount upon our mind. That is exactly where the trouble arises: the aura begins to weaken, the mind begins to become malin, and these begin to play upon the body at once.
The Datta tattva standing in the aura is what earns such a sadhak the anubhuti
Any of them may become gracious and give darshan to a sadhak who has already done that much japa, the speaker says, because the tattva of Bhagavan Mahaguru Dattatreya will be present in his abhamandal — so an attraction forms in them of itself, that this is a supreme devotee upon whom grace should be shown. They will convey the experience of their presence before going, and that anubhuti is what carries the sadhak further on the path.
How a mantra becomes jagrit and what it does to the sadhak's aura
The speaker says every mantra has its own method of being made siddha: you take a Sankalpa from a fixed time to a fixed time and do a fixed quantity of Japa, Havan, Tarpana, dan-punya and so on, and then the mantra becomes jagrit for you. Where you took the mantra from, or whether you are initiated, does not come into it. Once jagrit, it expands your Aura, makes you very sensitive to positive things in the early period, raises your awakening and your attraction over people — even if the mantra's deity has not become siddha for you, the mantra works by that deity's grace.
Why does a person's strength fail after moving to such a place?
He says the bal in this body lasts only as long as you are under the control of shubh shaktis. In the place you presently live, the quantity of shubh shakti tattvas is such that they are capable of protecting every pore of your body, so no ill effect falls on you — but as soon as you go into a field of negative energy and their control over your body is released, those negative energies devour you.
What happens when a guest afflicted by prets comes to the house?
He says that if a guest afflicted by prets and pishachs comes to your house, their things will come into the house and will give effect. There are two kinds of thing: either someone takes energy from you and feels peace, or the person before you becomes troubled by the energy that is generated and going out from your aura.
How does an afflicted visitor behave near someone who does regular seva?
If you do a great deal of positive seva and pujan-paath, he says, and the person before you is afflicted by prets and pishachs, then there will be agitation in their mind, restlessness; they will want to run away, they will do awkward things, they will have no wish to stay — whether it be a woman or a man. But where some such shakti is in their body and they had felt restless earlier and now feel peace by sitting near you, that is a different thing again.
Why raise your positive energy rather than watch the negative?
He says: do not look only at negative things — that the enemy has done a vichar on us, there is pret-pishach badha, such trouble. That is there and will remain until its kaat happens. But if you have even one per cent of positive shakti, on account of which you are eating and drinking — if it were a hundred per cent negative, your walking about would have become difficult — then, brother, the very first work is to increase that.
What does Bhairav deepdaan do to a person's aura and to the house?
He says that as their capacity increases, by Bhairav deepdaan your aura will become sharp and the energy of your house will increase very well. The place will be entirely emptied of the heap of negative energies that lies gathered there.
Why do knowledgeable sadhaks refuse when asked to perform a sadhana for you?
It is for this reason that it has been said, brother, to go into these sadhanas with thought and understanding. And such sadhaks as have the information — when you tell them to have this sadhana done, to have that done — why do they refuse? There is a reason: when they see your condition, they have so much capability that they read your body, read the bhavs of your mind, have the capability to look at your aura. They refuse, saying no, babu, leave it, do not do all this; go do Bhagavati's bhajan, go do darshan and pujan.
Third eye readings, aura checking and mantras handed out with no mention of adhikar
He says that in his view, at least, people come onto this path and become param siddh, but from listening to their talk the pretence of siddhi shows itself. He was listening to one such person — a param siddh sadhu whose every video has the third eye in it: third eye, aura checking, this siddhi and that siddhi, and the brother's videos go viral. He thought that if that much is happening he should learn too. There the whole talk is only of how the third eye vision will open, how things will come into your aura, this mantra and that mantra — of whose adhikar there is no discussion, no talk at all.
Does a mantra work if it was not received from a guru's mouth?
For the beginner, he says, the necessary thing is that we should do mantra jap; either do it with a mala. As to the question that until you take the name of God from the mouth of some guru the mantra will have no effect — that, he says, is a wrong thing; it is not so. Take this matter out of your mind. If you keep doing it, then even if some spirit wishes to stand with you, in your aura or in your body, nothing of yours will be spoiled, because the aura will stay strong.
Why should one still go to a temple?
A temple, he says, is itself constructed by a distinctive vastukala. When we go there, the energy of that place purifies the aura of our body in a different manner. So one must certainly go to a temple, especially at parva kaal — at least let some member of the family go. If your nishtha and shraddha in your ishta aradhya, in the Narmadeshwar kept at home, is very great, then that itself is a temple for you; but if the body is capable and you can go, then certainly go.
What actually changes in a person during forty days?
The arithmetic of counts is only the surface. In the middle of it there will be so much connection and traffic of energies in your intellect, your thinking, your Atma-tattva and your aura that your views change — your outlook toward sadhana and toward the other world alters as you go.
What happens to the aura when daily puja is dropped?
It is only from the presence of auspicious energies in your subtle body that auspiciousness attracts auspiciousness. If you abandon pujan and path, thoughts do not take long to become impure; then your aura will become filled with negative energies, and everything you have done and had done is finished.
Why tantra kaat done by others fails against an enemy who keeps repeating abhichaar
The speaker says that when a tantra prayog is done on a family member or the whole house, people run to many tantriks and darbars, yet the kaat often does not happen at the root, because the enemy side is strong and keeps repeating the Abhichara and Kritya prayog instead of doing it once. Until three things are done — we make ourselves capable, make our Aura so strong that others' abhichaar cannot touch us and what was done weakens, and become fully protected — he says the effect of abhichaar stays with us. So, he says, this work must be done carefully by oneself.
For how many days should the utara be continued?
Begin on any day — Saturday, Tuesday or Sunday — and continue for the next five days. If they are not getting relief, increase the number. Alongside, start the utara and bali at the chaukhat, and do the kshetrapal nikari as well; the speaker says relief will then come swiftly.
Does purashcharan increase a sadhak's power of perception?
He says that if listeners have been doing purashcharan at least since the Kumbh, their intuition power — the capacity to sense a thing — will have grown greatly. Looking at someone, you can tell whether that person is a sadhak or not, how much capacity and energy he has, whether he is empty or not.
From the drawings of Ramakrishna Paramahansa an ordinary person could never tell that any such energy was there
Of Ramakrishna Paramahansa, he says, from whatever drawings people have made of his form, you cannot tell — the ordinary person who does not know could never say there is any such matter, and yet there is. Of Tailang Swami he says that whatever one reads, the police would seize him and so on, and that he kept himself somewhere in that state, balanced.
A guru does no separate shodhan when daily practice has already made the aura bright
If it is not necessary he will not have it done — because you are already doing japa: doing panchakshari japa daily, Shiva ji's abhishek, Ganapati ji's tarpan, the seva of Bhagwan Dattatreya, deepdaan, teerth yatra, panchabali. Then the energies present in the sukshma sharir outside your body, your aura, will have become so bright that your capable guru will not do a separate and special shodhan; he will accept you through the ordinary sankalpa.
Why does a person with a masanic siddhi say he has no trouble at all?
The speaker states the objection himself: you say that perfecting low-grade tamasik shaktis of this kind brings suffering, but I have such a siddhi and I have no suffering — on the contrary she obeys me. His answer is: until when? Only so long as the tapobal made from the dev-varga sadhana you did, the punya made from it, the shaktis of paropkar, remain standing near your aura mandal — until then they will spoil nothing of yours.
Why does the head tilt backwards in dhyana?
Asked by Suman Vishwakarma ji why the head only tilts backwards in dhyana, he says the meaning is that the head is becoming heavy and leaning to the back, and that too at the time of dhyana. The first cause of the head tilting back in dhyana is that whatever shakti is connected with your aura is overpowering you; that is why your head is tilting back. And its tilting back means that control is not being formed — you are uncontrolled. As for how control will come: he says it is for this that he speaks of the seven chakras — with which mantra and so on you are doing dhyana, look at that first. If you are doing dhyana without a mantra then it is a matter of great difficulty; doing dhyana without a mantra is dangerous. To do dhyana holding some one mantra or some name, and later for it to begin arising of itself from within without doing any japa, is a different thing. Dhyana has its levels, and it will be better to carry them one at a time.
Where Shri departs, the people there lose Shri and kanti too, and their attraction leaves their face
The speaker says that when a place becomes Shri-less — whether by a tantric process or by some fault of one's own — the people present there also become devoid of Shri and radiance. The attraction capacity within the owner sitting on the gaddi and those working there also becomes stambhit and departs from the aura mandala of their body and face.
Why must nobody sensitive stand near an utara?
The speaker gives the case: a girl child has some problem, you are performing an utara on her and running the kaat-katan mantra, and another girl child is standing alongside. Somewhere or other the effect will certainly fall on her, because when it is cut, when those things begin to scatter, they will cling to whatever sensitive aura mandala they find nearby. So these people become affected for no reason. Understand this too, he says, as a matter connected with laag.
What clears a negative energy that has entered the abhamandal?
Whenever such a negative energy enters the abhamandal of your body through the effect of your mantra japa, makes its place there and begins to give trouble in your body, its counter also comes about through havan. When you perform havan your abhamandal, your aura, becomes clear. In the method of aura cleansing, he says, two things have been stated: one is arti, and the second is havan.
What is a tantric bandhan and how is it done?
Asked by a listener that a sokha had shown him that a bandhan of his body had been done, and how it will open, the speaker explains that for any tantric bandhan the methods are such that it is not necessary for it to be done by coming near. When a person does not know all these things at the start, people do bandhan even by giving prasad. What bandhan means is that our aura becomes polluted in a way. The auspicious shaktis are not able to give their effect — and how would they? The quantity in some one of our shatchakras will have been increased, so that somewhere there is an unbalancing in the body, and we will not be able to get that effect properly.
Why does a bound person become agitated in a temple?
Whenever a bound person, on whom such a bandhan has been laid, comes into contact with auspicious shaktis, he will be greatly agitated, the speaker says. If he goes to a temple he will flounder there, he will have difficulty there. Why? Because after going into the temple, the aura of his body and the positivity of the temple — that positivity will try to remove that thing, and there will be suffering in his body.
How does one know that a kavach or stotra has become siddh?
When any mantra, stotra or kavach becomes awakened and siddh, the speaker says, its energy becomes present in our aura. You will yourself become full of chaitanya. Hunger will not come as it does on ordinary days. Its energy will be such that the capacity to keep going comes easily within you. Your control over your own vasanas will grow considerably. Your intellect will not be soiled; a divine buddhi will keep illuminating within you. And when you go into the half-conscious, half-sleeping state you will see divine moments, divine lokas, divine light, divine shaktis and their coming and going. These, he says, are what are called the very lowest experiences in siddhi — but they will give you the sense that the mantra has become awakened and conscious.
How should japa be begun where there is negative energy in the house?
The speaker refers the questioner to two or three videos on the channel about how to do japa and tapa when negative energy is present in the house. In outline: how it is first to be done in a temple, then how the chaukhat pujan is to happen, how the nikasi is to be done so that no untoward effect falls, and then gradually you will do your japa in the house. The greatest problem in doing japa at home is that if negative energy is present its upheaval increases.
What should be done when nazar strikes the business and oneself repeatedly?
If the matter is only of nazar, that nazar is striking, then the speaker says it means the sensitivity is more than it needs to be and the aura is in a very delicate condition. The aura is to be hardened. And where will the hardness come from? Your own mantra japa should be of that level, and the anushthan with havan should be of that level, so that the positive energies present in your aura become firm and hard. Then protection is formed.
Pratyangira's energy strikes the sadhak and the household first, and must be digestible
The speaker says bhav and kriya are two different things: bhakti done from bhav is one path, but in tantra bhav comes later and kriya comes first. When one recites the Mahapratyangira svarup of Bhagavati Bagla, the tattva of the eight shaktis named in Pratyangira falls first on the sadhak's own body, Aura and Sukshma Sharir, and everything depends on whether the sadhak and the family members of the house have the capacity to digest that energy. If no Rudrabhishek of Sadashiva was ever done in that home, no Shivling ever kept, no Shiva pujan, no Shivratri vrat, no kalash sthapana or special puja in Navratri, not even an aarti, and one went straight to Pratyangira upasana out of over-enthusiasm, then the energy that forms will do what it does.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
Why must the asana, the Pavitri and the Achman vessel be treated with such respect?
Because all these things — the Achman vessel, the Pavitri, one's own asana — are held to be the Parshads of the Aradhya whose sadhana we are performing. The respect is not for us: it is for the power we are invoking into our own body, whose energy will be projected onto us and who will be present in our aura.
Tilak, a blessing, the aarti of the child and a lifelong sankalp are done on that day.
In many places there is the custom of having the child worship in the morning, then applying tilak, giving a blessing, and performing the aarti of the child — by which the negative shaktis in the child's aura are diminished. Parents should give a blessing according to the child's wish or suffering when the feet are touched, and the child should be taken to great scholars. And they should be made to swear an oath to some one good act — even a single shloka of the Gita or of the Durga Saptashati — with a sankalp to recite it daily for life.
How does a steady household sadhak come to the notice of a siddha?
He gives an example. Suppose a listener performs a great deal of sadhana of Bhagavati, worships Kali ji very well, does 108 malas of japa daily, does the path of her stotra and her aarti, performs the havan of Bhagavati Kali on every Amavasya, goes to her temple every Saturday, lives with much rule and restraint, in purity, serving beings, obeying his parents, living as well as he can — and this state continues a year, two years, three years. The tapobal that forms in him and the aura that forms will become extremely pure. And when he goes to some siddhas, into some tantra kshetra, into some siddha peeth or jyotirlinga kshetra, then the siddhas who have those shaktis, attracted by the radiance of his tapobal, will feel that this boy is a worthy boy and something should be given to him so that he does good work in society.
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