Shatkarma
Every question on the site tagged Shatkarma, each answered from a timestamped source rather than a summary written from memory.
The six magical Tantric acts — attraction, subjugation, immobilization, enmity-creation, eradication, and destruction (Maran) — each governed by its own scriptural conditions and consequences.
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Is initiation (diksha) required to recite Sri Durga Saptashati?
No — reciting Saptashati for the Goddess's grace, protection, or pleasure needs no initiation at all; initiation is only required if you recite it with specific desires for siddhis or the six magical rituals (Shatkarma).
What atonement (Prayashchitta) is required after a ritual act (Shatkarma) causes an enemy's death?
Executing any of the six magical acts (Shatkarma) requires performing penance afterward — traditional practitioners immediately undertake a secondary Purashcharana of the Gayatri mantra or their Ishta mantra for self-purification, since modifying someone's written destiny through ritual burdens the practitioner.
Under what circumstances is performing Shatkarma (including destructive rites) against an enemy free of sin?
Only in extreme, desperate circumstances — severe continuous financial ruin, an attack on marriage or personal honor, or a threat to family safety with no legal or societal protection available — does taking refuge in the Goddess and performing the full scriptural rite incur no sin; doing so out of petty jealousy attracts severe karmic punishment.
Regional Maran in the Bhagatwal field: with a medium or without one
The speaker says that in the field of Tantra and Bhagatvaal there are many regional Shatkarma rites, and that when a tantra-minded person does a Maran (killing) karma, the procedure differs by Guru lineage. In some lineages no object is needed at all: the practitioner's worshipped Siddha deities are so strong that they go and act directly on the target and the Maran is complete. In others a medium is needed — something from the target's body, their clothing, or the dust from under their feet. Aims and methods vary, but people complete Maran according to their own capacity.
Which specific tantric acts genuinely require a physical Guru, and which do not?
A physical Guru is specifically required for the six manipulative acts (Shatkarma), Maran, specialized Vashikaran, crematory operations, complex exorcisms, or specialized binding procedures — for standard hymns, Kavach, and mantras, a Guru is mainly needed for Sanskrit pronunciation guidance, which Hindi recitation can substitute for in the meantime.
Vanaspati tantra: its scope and the grihastha's duties of care
The speaker says Tantra has many kriyas performed through plants — Akarshana, Vashikaran, the Shatkarma, maran, processes for everything, and siddhi karmas. So a grihastha should keep in mind which plants to bring and when, when to plant them, and whether they are taking or not; only with all this in mind should Vanaspati Tantra be practised properly.
Aggressive Astra Mantras fired at a client's own Kuladevata rebounded on the practitioner, causing severe spiritual, physical and financial ruin
A practitioner who gained early relief and quickly began offering commercial Tantric consultations without full Siddhi misdiagnosed a client's physical affliction — actually their own lineage deity's disciplinary punishment for misconduct — as an external attack, and unleashed aggressive Astra Mantras against the Kuladevata, which then turned its wrath on the practitioner himself, causing severe spiritual, physical, and financial ruin.
The energy mechanism of sacrifice: the creature's energy bound to the wish by sankalpa
The speaker says the chief shaktis through whom devotees are helped, in dharma or adharma, are shaktis, and the matter of energy is separate: energy is collected, preserved, projected toward the wish, and then the fruit is obtained. In Bali, he says, the energy of the Jivatma is bound to the energy of the offerer's wishes through the Sankalpa mantra; after the Bali the chief working shakti of that peetha, who accepts and fulfils the wish, receives that energy and it is projected, and the wish is completed, whether it concerns Shatkarma, Paushtik Karma or any other desire. He says a Mannat made beforehand, to offer Bali once the work succeeds, works in exactly the same way.
Navnath Chaitanya sadhana as the foundation of Nath Shabari vidya
The speaker says that in the field of Nath Shabari Vidya the Navnath are the root, so the very first sadhana is the Navnath Chaitanya mantra sadhana, which he had his group do for eleven days from Makar Sankranti. Once the Navnath have been made chaitanya, they must be woken again before any Shatkarma one ever does, because it is those nine who grant success to the karma. He compares it to Omkar: until Om is chaitanya nothing else becomes chaitanya, since everything is in Omkar. Whether one follows a tantrokta vidhan or does bhakti, if the Navnath are not woken and their alakh adesh not applied, it will not bear fruit. He adds that an experienced sadhak may doubt such a basic sadhana — like a class-ten student asked a class-one question — but that is exactly why it comes first.
He has recorded people rinsing their mouths at Rajrappa and performing the morning shatkarma in the Ganga
He says he had even uploaded a video of people rinsing their mouths in the river — it was at Rajrappa, in the Damodar river. And go to Prayag ji, he says, and you will find it in abundance. Leave aside rinsing the mouth: people perform the entire morning shatkarma there, putting their fingers down their throat and doing all of it in Ganga ji, while the same brothers are bathing on the other side. This, he says, is the wretched condition.
Why is the Navarna mantra called the Gayatri of Tantra?
The speaker says Navarna is not merely Durga's mantra: it is the mantra of that Bhagavati's nine Chandikas, of her nine principal shaktis; all ten Mahavidyas are present in it, as are the Navdurgas. Through it every kind of shakti awakens and all the vidhans of shatkarma can be done. As Gayatri is in the Veda, so Navarna is in Tantra — no other mantra in tantra is held its equal. Yet, he says, such a great tantric mantra is nowadays handed out like halwa-puri — every video says do Navarna — while nobody discusses how to do it, how much, whether diksha is to be taken, and how much may be done without diksha.
Learn tantra vidya only under a qualified guru
The speaker says his aim is not to spread confusion but to say: become awake. If you act on your own whim without understanding, the adverse effect will not be borne by the YouTube babaji or the Facebook babaji who wrote it up — you and your family will bear it. His channel is dedicated to grihasthas, not to tantriks; if you want to learn tantra vidya and gain siddhis, do it in the company and guidance of a qualified guru. He keeps to what a common grihastha can do, for the welfare of Brahmin, Kshatriya, Vaishya and Shudra alike, women and men alike; his anushthans are mostly paushtik, with only one or two shatkarma-related (tantra kaat, marriage), and the prayer behind them is Bhagavati's: freedom from all obstacles and fullness of wealth, grain, sons and grandsons.
Can the individual mantras of the Durga Saptashati be japped on their own?
The speaker says this question and this curiosity arise very often — whether every one of the mantras of the Shri Durga Saptashati can be japped independently, and if so what the vidhi vidhan for it is; and whether some portions of any adhyaya can be taken up for japa.
What does the Ashtottara Shatanama phalashruti say about a Tuesday Amavasya in Shatabhisha nakshatra?
That on an Amavasya falling on a Tuesday and joined with Shatabhisha nakshatra, if we make the yantra of this whole paath, do the paath, and then wear it, a particular kind of sampada is obtained from it. The confusion people have, he says, is over which yantra is meant.
Who actually needs the specific yantras of a mantra or sadhana?
Those doing the Jagan Mangal Kavach sadhana and the Kalika Yogini sadhana will further along need specific yantras of this kind, through which they will carry out and awaken samput work and any shatkarma-related kriyas. Whoever goes that far will need them; otherwise ordinary pujan can be done.
The panchang, shatkarma and achman come first, then a brief Ganpati and guru pujan, before the material is charged 108 times with the mala mantra.
Perform the initial kriyas — the panchang they do, the shatkarma and the rest, the achman at the beginning, that whole vidhi — and do the Ganpati pujan and guru pujan briefly, in ordinary short form. Taking Sharad Purnima as the example day, do all that first. Then, if you have performed an anushthan of Bhagwan Datta's mala mantra, even of 1100, you will charge the material with that same mala mantra, at least 108 times.
Where satsang teaches the glory of the naam, the tantra kshetra promises moksha and advancement through shatkarma
Everyone is acquainted with the glory of the Bhagavan naam through satsang, through elders and through saints. But in the field of tantra it is said that here, especially if you perform shatkarma, moksha is possible through tantra, spiritual advancement is possible through tantra, and the unobtained object can be obtained by this path. There is capability in it; whether there is capability in you is what you have to see.
Why will doing it like a robot not bear fruit?
If you do it only like a robot, then this too is not going to bear fruit. The kriyatmak side of tantra lies in the shatkarma; this that you are doing is siddhi karma. In siddhi karma you will have to keep complete surrender, keep faith, keep shraddha. If you do not keep it and merely perform like a robot, it is not going to be complete, and the effect too will be in that same proportion — it will not go entirely to waste, but you will not get, to the letter, what should be obtained.
Why is Surya the witness when a tantric dosha is incurred?
If you get caught somewhere in tantra — especially those who do some tantra practically, some tantra connected with shatkarma — and a dosha of it attaches, or a dosha of some other mantra attaches, or a fault of pronunciation, or japa of a mantra one had no right to so that the deity became angry, or some insult occurred at a Shakti Peeth or tirtha: Surya Dev is the witness of all these, because Surya Narayan never sleeps.
How is the Bel fruit used in a Havan?
The pulp is scooped from the Bel fruit, the Shriphal, and mixed with honey and Mishri sugar and pure ghee; Ahuti given with that is a Havan for the obtaining of Lakshmi. The same substance is used for Akarshan in the Shatkarma; adding mustard to it makes it a Stambhan of an enemy.
How should the mala be handled while offering Ahuti in a Havan?
If you are alone at the Havan you may do the japa with the reverse hand — but many practitioners, the speaker among them, never use a japa mala for it. He uses the 108-bead Kanthi mala he wears, covered with the upper garment, and offers the Ahuti while doing japa with the reverse hand.
What are the two parts of tantra?
Tantra has two parts. One is the philosophical part, called tantra darshan, in which every kind of shakti is expounded according to a doctrinal principle. The other is the tantric or operative part, which has no philosophy in it — it has shatkarma, mantra siddhis, purashcharan and the darshan of one's own aradhya.
What happens if the purpose behind the vachan is a base one?
When your purpose is something base — harming someone, doing some work for yourself such as a longing to earn very great wealth and doing prayoga and kritya of that kind for it, an absence of the feeling of paropkar, doing particular shatkarma upon someone out of envy and malice — then that shakti too will watch each and every thing. She will not forgive. She too will search for faults in you, so that you commit a mistake and she may get out.
Why is ahuti given in mrigi mudra but by the fistful in Baglamukhi's havan?
It depends, the speaker says, on which svarup the ahuti is being given to and for what cause, and what the sankalp is at that time. Bhagavati is the goddess of the shatkarma. When the ahuti is of shantik and paushtik karma it is given by mrigi mudra alone. When the ahuti is of an ugra subject or vidhan or mantra — to make an enemy stambhit or uchchatit — then the devi devata's subject too becomes of that kind, and so it is given that way, phatkar mantras especially.
In what order does a shatkarma prayoga destroy a household?
It is not only Bhagavati Baglamukhi who stambhs the intellect, the speaker says. When an enemy makes a shatkarma prayoga upon you in tantra, then vidveshan among yourselves, vidveshan within the family, comes first of all — there will be quarrels first. When quarrelling begins you will abandon puja paath; in anger and in the quarrel you will insult one another, and the kul shaktis will begin to be displeased. Gradually you will insult the pitr too, and in anger speak harsh words to your ancestors.
May a saint who has left the body be worshipped as guru?
Asked whether saints and mahatmas who have left the body may be worshipped in the form of a guru, the speaker says they absolutely may; there is no difficulty, and their grace will also be obtained. He repeats that a guru is needed in physical form for two or three reasons: when you especially want the complete siddhi of some mantra, or its japa with the complete vidhi vidhan; and second, when you wish to perform shatkarma prayogas and the like.
Is it proper to take Bholenath as guru and the Panchakshari as guru mantra?
A listener says he has made Bholenath his guru, gone to a Shiva temple, accepted him as guru by vidhi and taken a sankalp, and asks whether it is proper to do japa of the Panchakshari mantra as a guru mantra. The speaker says you are free to do this according to yourself; there is no matter of proper or improper here. Many people may call it improper and many may support it. In his view, whatever this feeling within you is, do not change it because someone says something: if your surrender is in Sadashiva, if you are walking taking him as your guru and everything is going well, then keep going. Only do not do shatkarma, never give anyone a boon and never a curse. Remain immersed in Shiva.
Can abhichar and bhoot-pret badha be cured by jyotish remedies alone?
The speaker says no. Astrologers underestimate the shatkarma of tantra: someone gripped by abhichar is called mentally ill, someone unbalanced by a pret or bhoot badha is told he is play-acting, and the remedy is a gem, "do 8000 japa", or "it is Rahu's dasha making you confused" — job done. But abhichar is a very big thing; the vidya of good astrologers lies useless before it and cannot move a straw, and people spend their lives doing paths without anything shifting. There one has to follow tantra vidya and take the help of those who know it; society needs them too.
When will you actually need a guru?
Do you know when the need for a guru will fall on you, he asks. When you are going to do abhicharik things, some kriya connected with tantra, by yourself — there you need a guru. He gives the example: you are not doing the sadhana of the Mahashakti, you are not doing the puja of Bhairav ji as taught on the channel, where five or seven sadhanas with the Hriday Path and each thing have been explained. You want to do a tamasik sadhana of Bhairav ji, worshipping the eight veers of Bhairav ji — although, he notes, there are not eight veers but sixty-four.
Is there dosha in acting against wicked people of one's own family?
Asked whether there is any dosha in treating the wrongdoers of one's own kul who obstruct the path of dharma, the speaker answers that whoever does wickedness on the path of dharma — in whatever way he does it, whether by tantra or by another way — no dosha of any kind attaches from performing any kind of kriya upon him. He recalls a message from a person asking whether a dosha attaches from doing a karma such as marana upon a wicked person. If somebody snatches your woman, seizes your wealth, performs kriyas of that kind, brings suffering to your honour and respect, then there, he says, no dosha of any kind attaches from performing even the vilest of vile processes of tantra, because somewhere you are fulfilling your dharma.
Why a devotional mantra rather than a kriya mantra for quitting intoxicants?
For leaving gutka, cigarettes and alcohol he says to use the salt; the salt vidhan and the sabari mantra will be put up separately. But he states clearly the difference: a kriya mantra, such as those of the shatkarma, names the person — if someone is to be killed, we use a mantra in which the person's name is put, kill this one, kill this one, and that is the meaning that comes out of the mantra. That is a direct attack. Whereas when you pray to a devi or devata in a devi mantra, praying that you be delivered from the enemy, saved from the enemy, protected from the enemy, and if that shakti gives him death, then indirectly you have been the cause there, but Bhagavati showed grace and did your enemy's welfare on that side. So no dosha will attach to you and the thing will also be done properly.
Which lemon should be used in tantra prayogs?
The speaker says the lemon is a necessity in every household because, once understood, it serves in every shatkarma prayog and every protective prayog. Lemons come in many varieties and tantra prayogs use different kinds, but the one lemon usable for any shatkarma matter — protective prayogs, bandhan and the like — is the green, raw lemon, which in the language of tantra is often called the kunwara (virgin) lemon; he says to use that one most of all.
Bandhan as a form of uchchatan of one's own mind
Turning to a body that has been "bound", the speaker says a bandhan is in one way the second form of uchchatan — the uchchatan of the shatkarma is almost the same as bandhan. If a shop is bound, its customers become uchchatit: restless, deciding the goods are overpriced or bad, and they stop coming; if a person is bound, he is turned away from his own work — no wish to sit in the shop, go to the office or work properly. What is bound, he says, is your own mind; everything in it happens through the mind.
Can the Durga Saptashati be recited without Guru Deeksha or a Guru's order?
It is a Pauranik mantra and a formidable Tantra both at once, and it depends on the purpose. For devotion, surrendered to Bhagavati and seeking her grace, you may absolutely do it without any Deeksha. To go by the full Tantrokta procedure, where the subject of prayoga arises, you should be Shakta-initiated.
When does a mala actually have to be re-consecrated?
Where a Sutak has attached and six or seven months, an Ayana, have passed — you did japa through the Uttarayana and have now come into the Dakshinayana. Not immediately, and not at a change of season. Those who do japa of Shatkarma mantras must do all of it; for Vedic and Maha mantras the mala only grows more consecrated.
The third adhyaya of the Rudrashtadhyayi calls on Indra himself
Indra has been made into something always to be reviled, for the sake of so base a work. But when the path of the Shukla Yajurveda is done, when the path of the Rudrashtadhyayi is done — if you have ever had a rudrabhishek performed — listen to what is said to Bhagwan Shiva in the first shloka of the third adhyaya: it calls Indra, saying O Indra, destroy all my enemies, run with the vajra behind all my enemies. Why has that been said?
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).
What materials and procedure does the Kshetrapal nikari use?
Take rice equal to two persons' portion — ordinary unboiled paddy rice — and mix into it 250 grams urad, 100 grams dahi and red sindoor. Place it on a pattal, the plate made of sal leaves; on it light a chaumukh lamp, apply tilak, and keep five kinds of sweets and dakshina. Then circulate it through the whole house in the name of Kshetrapal Bhairav, touching it over the heads of everyone in the house, and go out of the house with it, speaking the prayer.
What should a sadhak do with a yantra before avaran pujan?
Among the sadhaks in his own sadhana parivar who take up the fully tantrokta path, the very first thing he has done is abhishek: the vidhi of abhishek — do abhishek, keep doing abhishek. When 108 abhisheks are completed, and along with all the abhisheks the archan too, and when both of these are complete, then slowly he checks how far each has reached and what the position is. Then, of those, he teaches the avaran pujan.
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