Prana Urja
Every question on the site tagged Prana Urja, each answered from a timestamped source rather than a summary written from memory.
Vital life-energy, cultivated and directed through ritual practice.
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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.
Why does energy retention differ between a paper photograph and a solid metal idol?
A paper photograph can hold worship energy for only about 12 hours before turning neutral, while a properly established metal idol accumulates and retains it for years — the core reason a physical idol, not just a photograph, is recommended for serious home worship.
Switching deities out of changing desires drains the stored energy over 1 to 3 years
Abandoning consistent worship of a deity idol in favor of another, based on shifting desires, causes its stored energy to fade gradually over 1 to 3 years — though a basic subtle divine spark always remains in any previously worshipped idol.
Why a bound pret needs bhog and grows stronger the more it is fed
Bhog matters, the speaker says, because these are unsatisfied (atript) shaktis who never attained release because of their own unfulfilled desire; the pret sharir is itself an "ichha sharir", a body of desire, and the more one feeds that desire, the more its shakti grows — because the mati at the moment of death is what sent it into that pret yoni ("ant mati so gati"), and continuing to feed that same desire keeps nourishing it. The vachan such a sadhak takes is that the shakti must come when called, go where sent, and do what is said; in exchange it is promised liquor, raw milk, meat, dal-bhat on every amavasya, or a rooster bali.
Vachan of eventual release: how high-caliber tantriks keep a bound shakti
The speaker says high-caliber tantriks — even those on vaam marg who seek mukti through tantra, as it is said of this Kaliyug — nourish their prana urja through their own tapobal, doing japa in the crores of a mahashakti, and keep such shaktis only for their own seva or for lok kalyan. Alongside the siddhi they give their own vachan: to keep the shakti a fixed term — a year, two, five or ten — after which they will perform its visarjan and, through whatever karmakand is needed, tantric or vaidik, work for its sadgati and its mukti from that yoni. When the vachan is kept this way, he says, no rin dosh attaches to either side: the shakti repays its debt in advance simply by doing the work asked of it, and is set free in exchange.
Feeding the bound shaktis of a bhagatwal chowki and the no-prayog probation
The speaker says that in bhagatwal, whether through a guru-parampara or self-taught, the shaktis siddh-ed are mainly negative ones — Masan, Preta, Pishach, a dead masani — and they are fed with cigarettes, bidi, ganja, liquor, dal-bhat, urad pakode and the like, with Bali also in use; each has a rule of which bhog on which day, and it must be kept without error. There comes a point where the guru sets a rule: for sawa saal (a year and a quarter) — or very often a week, a month, sawa mahina — you must not use them on anyone, only serve them, and use them afterwards. During that seva period, he says, these lower shaktis are nourished by the sadhak's own Prana Urja along with the bhog, puja and bali, which builds up the body they want and creates attraction — a pret gives the strongest attraction to another pret.
What causes yawning, tearing, or lethargy during Japa, and body swaying during Kavach recitation?
Yawning, tearing, and lethargy during Japa are primarily caused by bodily fatigue, poor Prana Shakti, or accumulated Pitta and toxins — restored through rest, Pranayama, and exercise; body swaying during Kavach recitation indicates internal energy shifts or surfacing negative attachments, addressed with Kshetrapal Nikari and house-binding rituals.
Nine days of Navratri niyam show how far the fruit of such a time is multiplied
In Navratri you keep nine days of niyam, he says, and you see how many times over its fruit is. This, he says, is a time in which — to put it one way — the coming and going of explosive energies begins here.
Capacity is not lacking in living human beings: a body broken by abhichar can be healed and a certain level reached, if sadhana is done.
The speaker says there is no shortage of capacity in us living human beings. Yes, because of abhichar the body is broken and that much strength is not there right now — but this can be healed, and a certain level can be reached if you do sadhana.
Why is the energy of the rajaswala state described as so intense?
Because this energy is so intense at that time, the speaker says, remaining in so extremely ugra a state, and it becomes established in the body of someone who is in truth the shakti that bears motherhood itself. By their grace and blessing, he asks, what cannot happen?
What is the risk of unbinding a keelan when the guru who did it has an ugra temperament?
If the guru is of an ugra disposition, a doer of shamshani and masani kriyas, or lacking in forgiveness, he will feel that this one has acquired so much capacity that he is attempting to unkeel what was done by him. That may be his personal nature, the speaker says, and nothing can be done about it — there is the possibility of ghaat.
How does the energy made by japa reach us?
The speaker says that when we do japa of any kind of mantra, the energy produced by it attracts a deva tattva. The energy preserved from earlier ages in the deity's pind grows wherever pujan and paath are done fully to vidhi vidhan, and from that punya the energy flows out and reaches our sukshma sharir, karan sharir and so on.
How does the avesh of deva shaktis take place upon the body?
He discusses at length how the avesh of deva shaktis takes place upon the body — how, when we begin japa, the deva shakti graces us and her energy is absorbed by degrees at what level, and when, upon need arising, it also becomes aveshit upon the body, and in which circumstances.
Why does the sutak reasoning extend to a rajaswala sadhika, and what balances her flow?
In exactly the same manner, he says, after the deva vigraha, women come before men. In the rajaswala state the quantity of countless tattvas within them is the greatest of all; the flow of their energy at that time is entirely unbalanced; and it is only and only Bhagavati Kamakhya who balances it. Women have a connection with the highest shakti of creation.
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.
Does binding a house with shaktis cause a loss of energy?
He takes up the special question of whether, when we employ shaktis at a place for rakshan and do bandhan, any kind of energy loss occurs. He says a thought often arises among people that if we give a shakti a place we will have to keep giving that shakti food, bhog and water — and answers that something has to be given separately only if you have done something very particular.
Does using such mantras weaken the sadhak's own energy?
He says that thinking that because we are using some mantra of this kind a decline will come in our energy — it does not happen in that way. Keep this in attention too.
What actually determines whether a bandhan gives effect?
He asks: what is the pran urja of the sadhak by whom you are having the bandhan of the house done? With how much chaitanyata has he done the japa of those mantras, obtained siddhi, and how has his hand turned out? Then, when he comes and performs something, or gives you something to keep, its effect lasts a long time — so long as you do not insult that person.
Plants bloom to happy music and dry under negative talk
He says this fact you have all seen according to modern science and will have read: if happy music is played near plants they blossom very well, and if something negative is said they dry up. Likewise, the utara we perform, and the mannats people tie on trees and plants — the trees and plants also dry up, so somewhere they carry our energy away.
What should be done if energy from a paath becomes excessive?
Answering Akanksha ji, who is doing a Sanskrit paath of Hanuman ji, he says that if the energy is becoming more than needed, then do the vidhi of abhishek. And for regenerating energy that has been spent, do a havanatmak vidhan, do havan — the effect will be immediate.
Can the absence of a griha bandhan cause difficulty in sadhana?
Yes, he says, difficulty in sadhana can absolutely occur. If there is no bandhan of the house, anything at all will come and go easily. Suppose our sadhana is not yet so awakened, you have not done very much sadhana, that kind of energy has not formed — then now and then it will also happen that as soon as your chandra bal weakened, or you reduced pujan-paath in the family for some time, negative energy will enter the house easily.
How long does the energy of one anushthan last?
He says that if we perform any sadhana or anushthan once, its energy will be formed only for a fixed period of time; then, when you begin to perform karma, it will go on decaying.
Why does relief from a puja stop after a while?
A listener says his health was poor, that he began Hanuman ji's puja in 2020 and became much better, and that for seven or eight months now his mind will not settle. He says this has two meanings: when at the outset you do something you get relief, and if the enemy is active in abhichar he will look for the counter too — how is this man getting well. And your energy is only up to a limited quantity; we say again and again that a samarpan bhav like Ramakrishna Paramhansa's cannot arise within us so that protection of that kind is obtained, and one must not exaggerate oneself.
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 the smoke of the dhoop do beside the lamps?
The speaker says the smoke that emerges from the dhoop will be absorbed by the eleven deepaks burning together — they draw that thing towards themselves, and a vacuum is created there in which all the surrounding smoke is pulled in. When you are doing a havan, that same condition arises on a large scale, and all the negative energy has to move away from its effect.
The strike first throws excessive heat and energy into the body, and without a protective system the disease that follows finishes the person
When the effect falls there, the first thing that happens is the throwing of heat in the body — excessive energy; the energy will first increase. After that, whatever disease is to be produced is produced and the person is finished, if he has no protective system. In exactly the same way, when the abhichar is returned and its vega becomes double, it will give its effect at exactly that same place upon the person who did the prakshepan; and if he does not do the upsanhar vidhi in time, his death is certain.
What is the effect of doing a chalisa or japa seated on an asan?
Asked what effect it has on the energy if, when doing any pujan — for example doing japa of a chalisa — one does it seated on an asan, the speaker answers that it can be done, and that an urdhva gati, an upward movement, takes place.
Why does a shakti sometimes come upon a body but not speak?
The speaker, speaking only of positive powers — a kula shakti, a lok shakti, the shakti of some place — says that if the energy in your body is not balanced, if your panchtattva are not balanced, then in that state she will not be capable of speaking. She will come, weep, and go away.
Can one state in the sankalpa that onion and garlic cannot be given up during a sadhana?
Asked whether, when one does a sadhana but cannot stop onion and garlic in those days, one can say this plainly in the sankalpa, the speaker says Maiya has no difficulty with onion and garlic — the difficulty is in your body. Maiya is far away; what difficulty would she have? You are her son. But when you do mantra japa, its energy will not give its effect in your body in that manner; so according to him it is then of no use, and on top of that it will increase tamasikta, because all these things increase heat.
What changes after fifteen, and why were samskaras given then?
After fifteen years, at sixteen and seventeen, the speaker says, hormones develop, our bhav increases and attraction towards the opposite sex grows; at that time the body's energy is very much heightened, and if that energy is not given right direction there is a loss of it and we begin to misuse it. That is why, formerly, when samskaras were performed, people were engaged through pujan-path, samskaras and various kinds of deeksha — which was the period before the coming of the Mughals; after that, all these things for the stage past sixteen years were removed.
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.
Should daily seva-puja be dropped after a large anushthan?
Never abandon your seva and puja after having any anushthan performed, he says. One should never say that now we have had a sava lakh japa of the Mahamrityunjay done, so what is the need of doing Shiva ji's abhishek daily. Do not make this mistake. The big anushthan has cut away your great calamities, but if you abandon the nitya pujan then the whole energy of protection built for you has no way to move.
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.
Which grahas own the energy and the prana of mantra and tantra?
The adhipati of the effects and energies connected with mantra — of the presence of those energies — is Shani Deva, he says. But the subject that lies between the two, that of prana, has Budh Deva as its adhipati: Budh has been made the adhipati of the prana of mantra and tantra and all of it. And the vidvatta of all these comes from Brihaspati Deva. So one can never speak by naming only one graha.
Why is a daily path of the Tantrokta Devi Suktam recommended above all else?
He says he tells people again and again that if in life you do anything or nothing, do one path of the Tantrokta Devi Suktam. Through it, the whole matter of pratishtha, the energy, the prana urja, is present there in the greatest density — the greatest quantity of energy, if one may put it so, comes from the Devi Sukta. Therefore always do it.
What should be worn during the japa?
At this time a practitioner, male or female, should certainly do the japa wearing a Rudraksha mala or a red sandal mala on the body. Because the energy at this time is many times greater than on ordinary days — not a hundredfold, but many times over — and Bhagavati is in her fiercest form.
Why does the household Yantra matter at this time?
Because at that time the maximum number of powers certainly become seated, in a fractional form, in their own Yantra and place. Whatever is happening at the principal Siddha Peeth, we are holding at that place in our own daily worship room, in our own house — so the same thing happens there in a subtle form.
How dangerous is the Ambubachi Parva Kala?
It is a very sensitive time. At this time the powers become so fierce and awakened that if they wish to show grace they can make you in these four days — and these same four days can also bring your destruction and your ruin. There is that much capacity in these four days.
Does an elaborately-consecrated mala give more power than a simply-consecrated one?
Yes. It is not that so tremendous a Pratishtha means no fault attaches — but do a single mala of japa on it and its energy will be wondrous. Between the energy of the one you consecrated somehow with a single pass of the hand and this one, there will be a difference of earth and sky.
What actually animates the Pratishtha?
The heart. When we read the Pran mantras it is from the heart that it throbs — the heartbeat that is beating is generating the electromagnetic waves, and it is those waves that go and make the object conscious. If it is not within you, the object stays merely physical.
What actually happens when a yakshini is bound to a sadhak?
When you bind a yakshini in a vachan for yourself, he says, then — yaksha and yakshini is the very name — the energy that is in her body becomes bound with your prana urja, it becomes bound. And when they are bound to the prana urja, then however much mantra japa and the like you do, from that very mantra japa she gets nourishment, and she will accomplish the work for you.
Why does the vachan break in householder life?
And when you go into householder life, he says, then somewhere or other there will be obstruction in your sadhana and tapasya; somewhere or other things of that kind will come. Because of that there will be a depletion of prana urja, you will not be able to give time, you will get a weak body, and then the vachan will break there — and when the vachan breaks there will be difficulty.
What does body pain indicate?
Asked about body pain, he answers that if there will be some great shakti, then this thing will happen.
Why does the body shake a great deal during naam japa?
He says you may do it at ten if you must, but the evening puja should be done on time, and that according to desh, kaal and paristhiti you may determine your own timing — it is not compulsory, and if your very life is such that you are not able to do it in the morning, there is no dosha. Asked why, during naam japa, there is much movement in the body so that one cannot sit properly on the asana, he says there are two causes: either a negative shakti, or the energy being unbalanced. Which of these applies you alone will know.
What do tingling waves in the spine and temples during japa mean?
A listener says that at the time of japa, waves of a tickling kind rise in the spine and at the top of the head in the temples, and sometimes a mild sweet pain occurs during japa, and that many days have passed doing japa. The speaker says this experience is not at all a matter for such sadhaks to worry about: when you do japa, the energy of the japa is being accumulated somewhere in your body, which is why this is happening. Do not be alarmed and do not be afraid; continue your japa.
What should be done after japa when energy accumulates in the body?
The principal point here, the speaker says, is that when you do japa, afterwards you should offer it in samarpan to your ishta. And to the extent possible, at the beginning you should certainly do pranayam as well through the ishta mantra you are doing japa of. By doing pranayam this thing becomes somewhat balanced.
Should one touch the feet of a person on whom a sawari comes?
If the truth is spoken, brother, then the feet should not be touched, he answers. If the sawari of a devi or of some divine shakti is coming, or even the sawari of a negative shakti, then one should neither touch the feet nor have one's own feet touched. Do pranam with folded hands. From touching the feet, difficulty can arise for the person in front too and difficulty can arise for you, because your energy at that time simply does not remain balanced — that is the greatest thing. And if a sawari comes upon you on a fixed day and tithi, then follow that rule around that time; for the rest of the time you can remain ordinary.
How long does it take for the shakti's grace to build?
It is Kaliyug, he says, the body is like that too, and just now your energy capacity has not been built up, being new, to the point where you could bear whatever prayoga the enemy makes. That state comes later. It takes a year and a half, two years, three years continuously with full shraddha and vishvas; then the grace of the shakti is of that kind.
Can women steal the energy of male sadhaks?
Asked by Shivansh ji whether the energy of male sadhaks can be stolen by women, he answers that it is stolen very well indeed. It is stolen so tremendously, he says, that afterwards the men are left fit for nothing; quite good sadhaks are laid out flat.
Why does the body become cold during puja?
If the body is becoming cold, he answers Shiv Kumari, then if you are a woman it means that at the time of japa or puja, while you are doing it, your nadi is getting disturbed. So you should do a little pranayama.
Why does the body feel heavy and shake during mantra japa?
Two causes are possible, the speaker says: first, that the energy of the mantra japa is becoming unbalanced; second, that your bhaav is becoming exceedingly strong, your mind is settling in the ishta and aradhya, and by their grace the grace of their partial shaktis is coming upon you rightly. A third cause may be that if there is an abhicharik prayoga, or any kind of vayu badha or bhoot-pret related badha, the body shakes then too.
What should be done where an energy has been attached since childhood?
You should take the help of a practitioner who can separate that energy properly from your Prana-urja; doing it yourself may cause difficulty. If you do it yourself, do it at a tirtha. The best would be to bathe at the Triveni at Prayagraj and then take the Darshan and worship of Veni Madhav ji.
Water to Surya, Surya Namaskar and pranayam, with the diet corrected
The second thing is that giving water to Bhagavan Surya, doing Surya Namaskar and doing pranayam — if you bring these things down into your life, then this protection goes for as many days as possible. If you sleep at night after drinking milk and vata forms in your stomach — when there is gas in the stomach, the capacity for keeping brahmacharya is somewhere destroyed. So you will have to change your food and drink accordingly.
Years of mantra japa and stotra reading create energy, anger and heat in the head — how is that controlled?
We take the name of one thing again and again, he says — we always tell it. Whichever devi or devata you are doing seva-puja-paath of, only doing mantra japa, only doing japa of a stotra or a kavach again and again and awakening it by an anushthan, is not sufficient.
What happens if tarpan and marjan are not done?
If you are not doing tarpan and marjan daily, or are doing only very much japa, then the energy in your body will increase and will then not remain controlled there; it will remain unbalanced. It is so that a state of imbalance may not arise that it has been said that from time to time one should do tarpan with the sahasranama of whichever devi or devata you are worshipping, upon the yantra and the like, and should do marjan on one's own body with that same tarpan water.
What does the Guru Gita say about the effect of a mantra anushthan on the body?
Bhagavan in the Dakshinamurti swaroop, who has been called the Vishwa Guru swaroop, the param guru of the entire brahmanda — he has said, and you will come to know it whenever you recite the Guru Gita, that whenever we are doing the mantra anushthan of any devi or devata, then whatever effect is falling on our body at that time, whatever is happening, a change will come in all of it. You have turned the direction of the energy and made it one-pointed; that energy was scattered, and when you do mantra japa it gathered in one place and began to move upon you.
Such bhav produces chemical changes in the brain that destroy the kama bhav
If it is seen as it really is, he says, then when bhav of this kind come into the body, then in our brain such chemical changes come about that the kama bhav is wholly destroyed.
What does he say about swapna dosha and the guilt around it?
A listener says it is true that one feels guilt about swapna dosha and asks for a separate video. Listen once, Tarakasura ji, he says. The second thing is what he has said: it will not happen merely by thinking. And it is not necessary — when the body remains tired, trouble of this kind occurs, especially with sadhaks, when you do a great deal of mantra japa and the legs are kept in one posture for a long time, three hours, four hours. Fatigue simply comes into the body. The energy of the mantra is a separate thing. If you are not doing pranayam, if you are not doing Surya Namaskar and the like, then there will be trouble.
It is stopped physically first — bring pranayam into your life
To stop this, first physically — because this thing is happening physically. Somewhere, on account of the shreni, things of that kind are happening in the body, and on that account there is activity of that kind. He is saying, he adds, that you must certainly be thinking nothing at all, but it happens of itself. So for this thing you should do pranayam and the like in your life; bring it down. It will take fifteen minutes to do.
Why is a pregnant woman forbidden the pujan sthan?
Going to the pujan sthan is forbidden because the level of energy there is never balanced or of one kind, the speaker says, and the growth of the child in the womb needs stability. He compares it to a doctor forbidding repeated ultrasounds because of the effect of radiation on the child's brain: in your pujan sthan there is the dwelling of devis and devatas and shaktis and their coming and going, so it too is a field of energy. Because of the presence of the devatas' energy, the jeevatma that has come into the body and is about to assume its form will face difficulty. And the second, shastrokta view is that from the third or fourth month, since it is a woman's body with a child in the belly, some fluid or other keeps issuing from the body, so the possibility of the body being impure remains; if in such a state a touch occurs to some object or to the deities in the pujan sthan, that too will incur a dosha.
Why does the head become heavy during a long japa?
Asked what should be done when the head begins to become heavy from a long japa done in the daytime, the speaker says that if there is no practice of long japa then difficulty will certainly arise. Until the practice comes, do less. The head will certainly become heavy — if it is drawn out long the head will be heavy and the body will be heavy.
What is prescribed for women whose energy has been drained by wrong prayogas?
Look, for the things that are happening with women — that there has been a depletion of energy, and people of a tantric bent perform prayogas and the like in a wrong manner — for that, the speaker says, first of all there is the employment of a kavach and the like: to perfect the kavach oneself, then to wear the kavach, and after that to keelan energy of this kind, so that no effect of any thing may fall upon you. One should proceed situated in that way.
Can a pashu bali be given for a blessing alone, without any mannat?
There is no need of it in that way, he says. And if there is a wish, if there is some such reason, then only give it — that will be better. What is the need of giving bali for the obtaining of a blessing? He adds that after that karma there is a depletion of energy, a wearing away, and so the energy goes down.
Why do difficulties come and go while a sadhana is running?
To an initiated sadhak he says there is no particular difficulty, though when the energy rises there is a little trouble. Whenever you do sadhana, every day will not pass alike: sometimes your trouble will increase materially, sometimes spiritually, sometimes physically. People become very alarmed at this; do not be alarmed. And if new experiences come daily, if you keep seeing one dream and another, learn to ignore them — take the auspicious as good, and if you see something inauspicious, your sadhana is already running, so do not be afraid. Take it as an experience and forget it; do not get stuck in experiences.
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