Sukshma Sharir
Every question on the site tagged Sukshma Sharir, each answered from a timestamped source rather than a summary written from memory.
The subtle body, distinct from the physical body, through which spiritual energy operates.
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How can daughters and sisters be spiritually protected from predatory individuals?
Cultivate spiritual austerity (Tapobala) and have them regularly recite the Kamakhya Kavacham or fierce protective hymns — this establishes Goddess Kamakhya's living subtle presence within their subtle body, creating an impenetrable shield against malicious predators, provided moral integrity is maintained.
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.
How a guru permanently blocks a disciple's divine sight by binding the subtle body
The speaker says that when a Guru has to bind, either he is capable of doing it without telling the disciple at all, or he takes the other route: making the vidya completely kunthit so it never sprouts in the disciple's body again. Since Divyadrishti and dur-shravan (distant hearing) develop in the Sukshma Sharir, a guru who wants the disciple never to gain them again in this life binds the sukshma sharir — through some tantra, through granth vidya, or by binding or dirtying (malin) the sukshma sharir with another vidya of his own, or by feeding the disciple some Abhimantran-charged thing or herb. After that no energy — Yaksha, gandharva, kinnar, a Preta or Upadeva-class shakti, or even a dev shakti — can show grace: they may come and stand before the disciple who is doing much japa, but being bound by the guru they cannot remove the vachan or restore divine sight. In such a state, he says, everything has to be changed; and there are many more methods besides.
Divine sight develops in the sukshma sharir, the medium between the body and an invoked shakti
The speaker says that whichever shakti a sadhak invokes, first that energy, that Tattva, grows in his body; the shakti then forms a balance with his energy and his Sukshma Sharir, and through that gives Divyadrishti. Divine sight is received by the sukshma sharir, not the physical body: the subtle energy, subtle body, prana sharir and prana urja are connected to the physical body, and the sukshma sharir is the medium between the physical body and the divine energy. So the divine sight or dur-shravan (distant hearing) a sadhak gains has developed in the sukshma sharir.
Why does Mantra Siddhi fail even after prolonged, disciplined practice?
Not from the mantra itself, but from unnoticed energetic leaks — lapses in personal discipline, purity, and foundational rules that let the subtle energy built up through practice quietly dissipate.
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.
A foul smell at the puja place as soon as mantra or stuti begins
The speaker gives as a third sign that when you sit for puja, light fragrant Dhoop and lamp and begin mantra or stuti, a foul smell starts, especially right at the puja place. He calls this a low, base prayoga done by a tantrik so that you get unsettled, move away from puja, become confused and start feeling you are making some mistake. He warns that as you reduce your puja, the negative forces' dominance over your puja place and life grows, and then whatever dhoop, lamp and Bhog you offer starts being taken by them through the subtle body. He adds that the great Shaktis will not intervene, since every Jivatma is their child and we are also reaping our own Prarabdha this way.
Do subtle entities and divine beings require physical functions like eating, sleeping, or excretion?
No — physical needs like digestion, excretion, sleep, and weather sensitivity belong exclusively to the gross physical body; divine energies, subtle beings, and spirits exist in subtle elemental form (Vayu Tattva) and absorb nourishment through subtle aroma instead.
Ashariri shaktis arrive in sukshma sharir across the forty-five days of the Kumbh
In exactly the same way, he says, at the time of the Kumbh many kinds of divine shaktis, what may be called ashariri shaktis — those who come not in a physical body but in a sukshma sharir — come in the Magh time as well; and now it is the Kumbh, the Mahakumbh, so their coming and going will certainly happen. And the Mahakumbh is of a month and a quarter: a very good long stretch of forty-five days, twenty-four hours filled with divinity.
What exactly must be avoided while a naam japa practice is running?
One is not to slander anyone, not to give a curse to anyone, not to speak harsh words — because it is with the same mind, churning in that same mind, that you are doing naam japa. When from that same mind you do chintan of some kind without the right to it, speak ill words to someone, consume abhakshya substances, or touch with ashprishyata the things the mind is forbidden to touch, then all of that will attach to you as fault. The energy that the naam japa brings into your sukshma sharir, your sukshma avaran and your karan sharir, he says, is such as to increase your purity and your capacity.
What should be made of dreams after a day of intense worship?
When there is a one-day sadhana — japa and havan in the morning, deep daan, japa and temple darshan in the evening — a state of confusion often arises in people after so much seva puja, because those things are running in the mind. They think that after doing so much, at least some dream will come. Those things settle in the subconscious mind. There is no need to seize the first day's experience and make an uproar about it, saying Bhairav ji had come.
What does a dream of being chased by a lion mean?
It is a very ordinary matter, he says: when a person is even slightly in depression or in worry, a lion comes to eat him, a serpent bites him, or he sees himself drowning in water. And for a sadhak the matter becomes entirely different — this must always be kept in mind. For sadhaks who are doing japa of mantras and doing sadhana, whatever is happening in dreams often does not match what dream shastra says on the subject.
Applying ash from the still-burning Holika fire so the mantra settles in the subtle body
The speaker says that when the Holika Dahan is complete but the fire is still faintly burning and has not yet fully turned to ash — the last flames that will go out any moment — one should be watching it with one's own eyes. While the fire still remains, Bhasma taken at that moment is applied to the forehead, the heart, both sides of the chest, the navel and the rest of the body, remembering God or doing japa of the same mantra. This, he says, establishes the mantra with full power in the sadhak's Sukshma Sharir.
How can one remember what a deity says in a dream?
Asked by a listener who, when devi-devatas speak in a dream and tell some puja or mantra, cannot remember half of it on waking, whether there is any way to remember, he answers half in jest that one should record it in the dream itself, or sit with a copy and pen in the dream and write it down. Then seriously: this is the mind, and it is an ordinary matter that what we see in a dream does not remain remembered as it is until the morning, because by morning we will have seen two or four more new dreams.
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.
What does the Datta Mala Mantra purashcharan accomplish?
If the purashcharan of the Datta Mala Mantra has been completed, then the grace of the guru mandal has come about, and many bad prarabdhas have been destroyed. The capacity to hold a mantra, which lies in the mantratmak body, in the sukshma sharir, is obtained upon you by the guru mandal's grace — and whatever guru mandals are connected with the past births of the jivatma that is in our body somewhere become joined, their grace joins with you, and you advance in this field taking the help of that energy.
What do the viniyoga and nyasa of a mantra accomplish?
By doing the viniyoga and its nyasa, absorbing that entire shakti into your body, you yourself are becoming shaktimay — and it is then, meditating on her, that you are performing her puja and her japa. When you go as far as this process and it begins to happen again and again, then understand that the energy settles by degrees into your sukshma sharir, and once you have completed japa up to four lakh, it becomes stable.
Can an atma be bound after being killed?
Asked whether an atma can be bound after being killed, he says: brother, first understand the difference between an atma and a pret-pishach, the paishachik yoni — then that will be understood.
How do the 108 names protect the body itself?
Where there is the presence of disease, and in that there is also the obstruction of abhichar and the like — because it is according to the 27 nakshatras and four charans themselves that there are different limbs in the body, and it is their influence that lies upon our shatchakra as well. So merely by the continual japping of these 108 names, the body begins to be protected in every manner.
Is it true that a sadhak should not sleep during the day?
There is a subject that a sadhak should not sleep during the day, he says — but that holds to the extent the body has the capacity: if you have awakened the body through pranayama and yoga and gained victory over the sthul sharir, then you can gain control over nidra. Otherwise do not think that you will neither sleep in the day nor at night, sleeping only two or three hours from half past two. Not everyone's body will support that.
Blood from the Devi, bone from the Devata: being an ansh of the kuldevi and kuldevata
The speaker explains that kuldevi means the shakti of our kul and kuldevata the deity of our kul, and it is held that we are their ansh: by their grace we were born into this kul. It is said that the blood and everything related to blood in our body forms by the Devi's grace, while bone and the solid parts form by the Devata's grace — kuldevata and kuldevi as Mahadev and Jagdamba, father and mother — so their ansh also flows in our sukshma sharir and prana urja. In a Mahakali lineage some yogini of Bhagavati stands established, whether visible or not, and her grace runs through everyone born into that house.
What should one say to a child ten times a day?
Tell your child, he says, and speak it into him from childhood: however grown your child may already be, tell him that when you grow up you will become a sadhak; you have taken birth in Sanatan in order to become a sadhak, not in order to become an engineer or a doctor. Being an engineer or doctor is a field of karma; you have to become that anyway. It is for this body that has been received — this body is a garment and nothing more. For the soul within it, with which you took birth, you must become a sadhak. Say it to children ten times a day, and say it to yourself too, at whatever level you are, as long as the breath runs.
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.
Where does the energy of a worn mala go?
This you certainly can do, he says: having done one mala or ten malas of japa, if you then wear that mala, its energy is not being dedicated to the devata — its energy is being dedicated to your own subtle body, to your own atma. That can be for the sake of protection.
When do devatas take avesh upon the body?
That devata who walked anga sang will become direct, the speaker says: whether he becomes avesh upon your body or protects directly, he will certainly protect. Many such experiences will be found around you. At the time of calamity the avesh of devatas takes place on the body — especially upon those people who do sadhana with a completely guileless bhav, with a surrendered bhav.
What settles such a spirit at last?
A person who was beaten and tormented in that way, the speaker says, will either take birth and complete that prarabdha, or, if there was no gati and the death happened in that manner, will now settle the account in the form of a bhoot pret. That person is stuck; he will not agree just like that. You will have to show a little of your own surrender toward the devatas: when that capacity comes into your sukshma sharir, that person will himself become calm, that atma will itself become calm. Devatva must come. This is the reason behind the saying that such work should be had done by a sadhak, or by a Brahmin who does trikal sandhya — one who does trikal sandhya, has done an anushthan, a japa, a havan, an agnihotri, one who does a daily havan, a sadhak of a mahavidya: in the aura of his body, in his sukshma sharir, the presence of those shaktis remains, on account of which these somewhere calm themselves and then accept what is said.
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.
In what form does a shakti become manifest when a vachan is taken?
Asked what three vachans are and how the shakti becomes manifest after sadhana — in a manavi swarup, or in a sukshma swarup, or in what manner — he says this depends upon your guru. It is the gurus who, when you will do pratyakshikaran practically, take you into all these things.
In what form do shaktis ordinarily give darshan?
This much can certainly be said, he answers: that in the ordinary form, in the sukshma form as well, and in the form of an ordinary human being too, the shaktis give darshan without telling and without your knowing. At that time the buddhi is somewhere deluded by maya as well. Afterwards it is understood that this was our aradhya, who had come to give us company, or who had come to give darshan on the completion of the sadhana. Many such true incidents, he says, will be heard by you.
Lie in an open unlit field at eight or nine on an ugra ratri and see for yourself
In villages, towards the fields where there is no light, on some special tithi — at the time of Holi, at the time of Diwali, or in some such parva kaal, some special ugra ratri when the possibility of tantric prayoga exists — lie down for a while at night, at around eight or nine, in an open place where there is no electric arrangement and the sky is clearly visible. Then, he says, you will see many things flying. You will see it directly; no siddhi is needed.
Why can a person not simply become capable of helping their pitrs now?
The first thing, he says, is that it will simply not be possible — because so long as your Sukshma Sharir does not become completely shubhra, the puja you perform will not properly reach them at all. For it to become shubhra, your prarabdha must be cut. When the prarabdha is cut the tapobala will increase, the sukshma sharir will become shubhra, you will become capable; then when you perform the nyasa paddhati and process you will become deva-swaroop, and then they will begin to be nourished and will begin to do your kalyan.
Can the sukshma sharir be separated from the physical body?
Asked whether we can separate the sukshma sharir from the physical body and roam outside in that form, and whether anyone could bind us if we did, the speaker calls it a very high-order yogic question. Separating the sukshma sharir from the physical body, he says, can be done only by a yoga siddha person. We ourselves can see these things for a few moments: when you perform a great deal of mantra japa, when the method of controlling the breath comes to you, then you can perform this kriya momentarily — but to do it fully, becoming yoga siddha is necessary.
Can one still contact a guru who has taken a new body?
Asked whether, if the guru has obtained a new body, it is still possible to contact him in his former form and to take guidance, or whether that is an illusion, the speaker says: whoever the guru may be, when you have taken deeksha in a parampara, then even if the guru has obtained a new body because of the motion of his karma, the grace of the guru mandal remains upon you forever. In sukshma form the guru continues to bestow grace. Contact in the former form can absolutely be made; whether taking guidance is possible or not depends upon the guru mandal.
Self-practice on the sukshma sharir versus surgery on the sthula sharir
The speaker anticipates the objection that one cannot learn surgery and operate on oneself, and says that is a different domain: that is Ayurveda and the medical department, this is adhyatma. Cutting happens in both — there on the sthula sharir, here on the Sukshma Sharir — but for the sukshma sharir you can make the effort yourself because a vidhi-vidhan exists for it and you can go up to a limit, whereas in surgery you cannot take the risk because harm is immediate. Every prayoga and vidhan connected with saumya (gentle) shaktis that is prescribed to be done within a bounded limit, he says, you can do yourself without any problem. But if you simply refuse to do it, listening to people call it fraud and pakhand and letting your mind be turned, then, he says, your story is finished.
What does accumulated japa make of a sadhak in the eyes of the devatas?
The speaker says that if you have completed sava lakh, four lakh, ten lakh, twenty lakh, crores of japa of a mantra, you have become a bhakta of the special category of treatment for the devatas. We do not see which devata is watching us, in what pitch we are going, what a shakti holds for us there — that too is a loka. In Sanatan culture the life journey does not end after death; only the body changes.
What happens to a child's past-life memory?
It is said that after becoming about sava varsha old — that is, one year and three months, fifteen months — whatever memories of past birth a child has slowly and completely come to an end. The body has been newly taken; the atma is the same. And along with that atma go whatever siddhis, whatever japa and tapa, and whatever good and bad karma were attached to it.
The kinds of sukshma sharir were covered in an earlier live, and a yantra needs the basics first
The question about the kinds of sukshma sharir he has described very well in an earlier live: how many kinds there are, and along with that which of them is how powerful, what modes of imbalance occur on its entering a body, and how and what should be done. As for the vidhi of making a Batuk Bhairav yantra: how will you make it, he asks — the beginning things of the yantra will first have to be learned, and only after that.
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.
What does it mean when the Jiva leaves the body during sadhana?
An ordinary matter. When a practitioner begins to advance, this kind of circumstance and condition keeps coming and going. You should not be troubled by it, and you should not stop at so small an experience — nor should you hope for it. Go forward.
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