The Six Shatkarmas, Abhicara, and Siddhi — Rajarshi Nandy

What are the six shatkarma prayogas in tantra?

The author lists six broad categories of tantric application (sathakarmas): shanti (peace/reconciliation), sammohan (attraction/fascination), vashikarana (a stronger influence over another), ucchatana (aggravating and confusing a target), vidweshana (sowing conflict within a group), and marana (rituals intended to cause death).

The author describes prayogas — applications found in almost every tantra scripture, often near a text's end or as a preamble — as projecting the energy of sadhana toward specific aims, broadly classified into six forms comprising the Shatkarmas: Shanti Karma (invocation of peace, for a setting or to resolve a quarrel), sammohan (generating attraction or fascination toward oneself or an object), Vashikaran (a stronger form of attraction creating influence or pull over another person), Uchchatan (aggravating a target's mind into confusion and erratic behavior), Vidveshana (sowing conflict, disharmony, and separation within a group), and marana (rituals whose avowed intention is to cause a specifically identified person's death). He notes these are bound to specific astrological timings, seasons, precise mantra recitation, and ingredients chosen for their energetic correspondence to the desired outcome.

Who bears karmic responsibility for the effects of a prayoga, according to the author?

The author states that the ethical and moral judgment surrounding a prayoga rests solely with the individual performing it, who will inescapably face the resultant karma — positive or otherwise — of applying these powers, since a prayoga's effects manifest in both the external world and the practitioner's own inner landscape.

The author states that a prayoga's effects are likely to manifest in both the external world and within the practitioner's own inner landscape, and that the ethical and moral judgment surrounding its use ultimately lies with the conscience of the individual concerned — who will inescapably face the resultant karma, whether positive or otherwise, from applying these powers. He connects this practical, results-oriented dimension of tantra to the broader Hindu framework of the four purusharthas (dharma, artha, kama, moksha), noting that Puranic stotras to various deities typically promise both spiritual and material benefits to sincere devotees, not spiritual benefit alone.

Which tantric deities are popularly associated with which practical outcomes?

Popular understanding links worship of Bhairava (an angry form of Shiva) with removing obstacles or enemies, worship of Baglamukhi with success in legal disputes and conflicts, and upasana of Pratyangira (a ferocious form of Kali) with protection against abhicara/black magic.

The author notes that the ceremonial worship of certain tantric deities is very often undertaken with specific desired results in mind, per popular reasoning. He gives three common associations: worship of Bhairava, an angry form of Shiva, with the removal of hurdles or enemies; tantric worship of Goddess Baglamukhi with achieving success in legal disputes or other conflicts; and upasana of Goddess Pratyangira, a ferocious form of Kali, with removal of and protection against negative occult activities related to abhicara.

What is abhicara, and what forms can it take?

The author states that what is popularly called "black magic" is more accurately termed abhicara — the deliberate use of mantras and rituals to harm, manipulate, or injure others, sometimes involving a victim's personal items or photograph, and in more extreme cases, cremation-ground rituals tapping intense forms of energy.

The author explains that the sathakarma prayogas, especially those performed with evil intent, tend to bring a negative perception of tantra sadhana as a whole. He clarifies that what is commonly called "black magic" is, in essence, the deliberate use of mantras and rituals to harm, manipulate, or injure others — with the more accurate and traditional term being Abhichara. He describes many varieties, some involving personal items or a photograph of the intended victim, and in more extreme cases, rituals connected to cremation grounds tapping into very intense forms of energy, with effects ranging from suffering and health problems to financial ruin, depression, and, in serious cases, death.

How does the author say one should diagnose whether a problem stems from abhicara versus other causes like graha-dosha?

The author states that judgment about whether a problem stems from abhicara cannot be made from suspicion or wishful thinking alone, but requires investigation by experts using tools like jyotisha (Vedic astrology) and other occult or psychic methods, since suffering can equally stem from other sources such as graha-related (planetary) difficulties.

The author emphasizes that people suffer for many reasons, of which abhicara is only one — without clear discrimination, one cannot determine whether a problem originates in abhicara or is a manifestation of graha-related (astrological) difficulties. He states judgment cannot be made from mere suspicion but must be based on expert investigation, typically employing jyotisha (Vedic astrology), various occult methods, or psychic skills to affirm or rule out an abhicara allegation — alongside examining physical symptoms and the real-world source of enmity that could motivate such an action. Only after a complete and faultless spiritual diagnosis, he states, should a remedy be performed.

Does devoted spiritual practice offer protection from abhicara attacks?

The author states that an individual deeply engaged in spiritual practice and closely associated with their chosen deity possesses a certain degree of protection from negative occult attacks, though pre-destined karmic events (prarabdha) can still affect them — sadhana is said to considerably minimize such effects by gradually eroding remaining karmas.

The author states that a common norm holds an individual who engages deeply in spiritual practice and closely associates with their chosen deity to possess a certain degree of protection from negative occult attacks. He notes the effects of prarabdha (pre-destined karmic events) can still affect such a person, but that these effects can often be considerably minimized through sadhana, which gradually erodes remaining karmas.

What is siddhi, and why is it considered the primary tangible goal of tantra sadhana in this context?

The author states that almost all primary tantra texts regard the attainment of siddhi as the most tangible goal of the practice, marking the perfection of sadhana — with attainment potentially bringing supernatural abilities like remote perception, precognition, healing, and vak-siddhi (speech that manifests reality).

The author states that although the term 'siddhi' is often misunderstood in tantra sadhana, almost all primary tantra texts regard its attainment as the most tangible goal of the practice, marking the perfection of the sadhana. He describes possible resulting abilities such as advanced extrasensory perception (seeing at a distance, foreknowledge), healing, and Vak Siddhi — speech acquiring the power to manifest reality — a concept widely accepted in the shastras and recorded in numerous stories and biographies of historical saints and siddhas.

What are the eight asta siddhis, and what does each grant?

The eight asta siddhis — anima, mahima, garima, laghima, prapti, prakamya, isitva, and vastva — grant, respectively, the power to shrink to infinitesimal size, expand to immense size, become immovably heavy, become weightless, reach and obtain anything desired, fulfil any wish and penetrate any object, control the elemental forces of nature, and exert subtle mental control over others.

Citing the Hanuman Chalisa's promise of asta siddhi (eight spiritual powers) and nava nidhi (nine treasures) to a sincere devotee, the author details each of the eight: anima (compressing oneself to an infinitesimal, atom-like size), mahima (gigantic bodily expansion across great distances), garima (becoming immensely, immovably heavy), laghima (becoming as light as air, floating free of gravity), prapti (reaching anywhere and obtaining anything desired), prakamya (fulfilling any wish and penetrating/controlling any object, animate or inanimate), isitva (control over the basic elemental forces — fire, water, air, earth), and vastva (subtly controlling the minds of any person or animal). He describes these as considered of remarkable potency, almost never manifesting except in divine beings like Hanuman, who used them during his lila with righteous, dharmic intentions — with all other extraordinary powers considered lower-order siddhis.

Chasing siddhis inflates the ego and blocks Samadhi; abilities that arise on their own are to be used only under a true guru's guidance.

A significant school of thought the author cites holds that pursuing siddhis can be harmful to final spiritual growth — inflating the ego and obstructing the path to Samadhi — though he notes extraordinary abilities can also emerge spontaneously as one's consciousness evolves, and should then be used wisely under a true guru's guidance rather than indiscriminately.

The author presents a significant school of thought advocating the exclusion of siddhis from the aim of spiritual attainment, on the grounds that pursuing them may harm final spiritual growth — a practitioner caught up in the allure of magical attainments risks an inflated ego that limits and obstructs the path to Samadhi, complete absorption in the worshipped deity. At the same time, he notes that as consciousness evolves through tantra, yoga, meditation, or bhakti, extraordinary abilities may emerge spontaneously as gifts from the Divine or signposts on the path — nothing inherently wrong in that, provided they are used wisely and with discernment, since indiscriminate abuse can quickly lead to spiritual downfall. He states the guidance of a true guru is invaluable in navigating these temptations.

What is mantra siddhi, and how does purushcarana lead to it?

Mantra siddhi — the actualization of a mantra, so that it works reliably for the upasaka under all conditions — is described as the goal of mantra purushcarana, activating the mantra through the pancha tattwa and culminating in the practitioner's complete merging with their own chit-shakti (inner power).

The author describes siddhi in one further sense — mantra siddhi, the actualization of a mantra being practiced, a vital part of mantra sadhana. He explains that the entire process of mantra purushcarana is mainly aimed at activating the mantra through the pancha tattwa (the building blocks of creation), so that it works reliably for the upasaka under all conditions. This process leads to a total and complete merging with one's chit-shakti (inner power) — a union he describes as mantra siddhi itself, highly recommended across all mantra and tantra texts.