This article is a view of Pandit Sri Ramsharma Acharya
There are two principal modes of yogic practice: one is the “Dakshina Path” and the other the “Vām Path.”
- The Dakshina Path is based on the following objective:“To draw in the all-pervading divine energies through a sort of spiritual magnetism, to retain these energies within oneself so as to enhance one’s sattvic (pure) qualities, and to awaken those subtle centres in the inner world—namely, the five koshas (sheaths), the seven prāṇas (vital airs), the fourfold aspects of consciousness (chetnā catuṣṭaya), the six chakras, and many sub-chakras, mātrikās, granthīs (knots/glands), discs, lotuses, and upasthikās—in order to evoke bliss-bestowing, supernatural powers.”
- The Vam Path is founded on this principle:“To extract the power that dwells within the bodies of other living beings by transferring it from one to another so as to accumulate a concentrated reservoir of energy at a particular site—and then to employ that energy at one’s whim.”
Thus, the entire method of Tantric practice is founded on this idea of “power appropriation.”
2. Methods and Means Employed in Tantric Practice
Animal and Corpse Sacrifice:
The text explains that in certain Tantric rituals the practitioner may slaughter animals so as to “draw out” the useful portion of their vital forces. For example, just as hunters separate the fat from a pig’s body, the Tantric “sucks” (extracts) five out of the seven prāṇas of the animal during its sacrifice to enhance his own power. Such is also the rationale behind the offering of goats, buffaloes, chickens, etc.
Likewise, it is mentioned that in a deceased human body—wherein certain sub‐chakras and glands retain a vestige of consciousness for up to a week—the Aghoris (a group of fierce Tantrics) practice corpse meditation in cremation grounds to “siphon” power even from the dead. They have been known to exhume the bodies of dead children, carry skulls, and even cook food upon corpses. Moreover, some Tantrics are said to, by manifesting an “invisible fang,” drain the life force (prāṇa) of delicate adult women, men, or small children. Groups such as the Aghoris, Kapālikas, Rakbīj, Vaitālikas, Brahma Rākṣasas (demonic beings), as well as female entities like ḍākini, śākini, kapālakuṇḍalī, and sarpasūtrā, are reported to appear both in secret and in the open.
Nature and Duration of Appropriated Energy:
The energy “sucked” from human or animal bodies does not persist long—it is available only for immediate, specific purposes such as executing a killing spell, carrying out an assassination, or performing acts of coercion. In short, Tantrics base their operations on “stealing” power from one source and projecting it onto another.
An Analogy:
A comparison is drawn between a farmer and a dacoit (bandit):
- A farmer laboriously gathers seeds, manure, and water from outside, sows, cultivates, irrigates, and harvests his crop—earning his livelihood through honest toil.
- In contrast, the dacoit does not bother with such labors but instead robs whoever he meets; he gains wealth quickly and ostentatiously, much like the Tantric who “appropriates” another’s energy without the lengthy process of cultivation.
3. Gayatri and Its Dual Use in Tantric Practice
Although the sacred Gayatri mantra (traditionally used in Vedic and yogic contexts) is primarily known for its spiritually uplifting qualities, the text explains that it too may be employed for Tantric purposes. (That is, one can use Gayatri not only for pure, dharmic practice but also—by following the Left Path—to obtain miraculous, though ethically dubious, powers.) However, the author warns the disciples not to be lured into this self-serving use; even if the temptation is great, engaging in unprincipled or contrary-to-dharma practices will never yield a wholesome end result.
4. The Source of Tantric Power and the “Vām Path” Method
According to the text, the power used in Tantra is not derived from “divine” or “celestial” energy but from material (physical) energy. It is explained that as the subtle atoms of nature whirl rapidly on their axes, their friction generates heat—which is designated as “Kālī” (or “Durga”). To harness this heat, one must deliberately follow an “unnatural,” reverse, or counterintuitive path. For example, by impeding the natural flow of water (thus creating resistance), one may generate energy. In this way, Tantrics who choose the Left Path resist the force of Kālī and thereby accumulate a dark, tamasic (inert, heavy) fivefold physical power. Their diets, routines, and even lifestyles are “inverted” relative to conventional norms.
An analogy is offered: Just as it is a dangerous feat to step in front of a speeding train, motor vehicle, river, or gusting wind to stop its motion—where the resistance produces a tremendous jolt—so too the Tantric must contend with powerful, often adverse, reactions during his practice. For this reason, only a person of exceptional courage and a fearless nature is capable of withstanding these trials.
5. Dangers, the Need for a Guru, and the Secrecy of Tantric Practices
Because the practices are fraught with peril (the reactive forces may cause severe injury or even death—as illustrated by the example of a novice whose chest vessels ruptured, causing bleeding from his mouth, nose, and other orifices), such techniques are kept strictly secret and are transmitted only through a proper guru–disciple lineage. Just as a patient cannot self-treat or a student cannot acquire true knowledge without guidance, the intricate Tantric sādhanā must be undertaken only under the tutelage of an experienced teacher who evaluates the disciple’s inner disposition and prescribes the appropriate method. The texts emphasize that without a proper guru, even the most promising disciple may fall prey to the inherent dangers of these practices.
6. Detailed Explanation of the Sanskrit Verse
Near the conclusion, the text presents a brief but crucial Sanskrit injunction:
Sanskrit (IAST):
gāyatrī kā gopanīya vām mārga
na deyaṃ paraśiṣyebhyo hyabhaktebhyo viśeṣataḥ ।
śiṣyebhyo bhakti yuktēbhyo hānya ca mṛtyum āpnuyaat ॥
Literal Translation:
“The secret Vām path of Gayatri should not be given to those who are not proper disciples—especially not to those lacking in devotion. It should be imparted only to disciples imbued with sincere bhakti (devotion); otherwise, it may bring harm and even death.”
Detailed Explanation:
- “gāyatrī kā gopanīya vām mārga”
This line designates the “secret” or “esoteric” vām path associated with Gayatri. Although Gayatri is widely revered for its luminous, Vedic character, here a hidden aspect is revealed which employs unconventional, even dangerous, methods to harness raw, material energies. - “na deyaṃ paraśiṣyebhyo hyabhaktebhyo viśeṣataḥ”
The injunction explicitly forbids the imparting of this potent, secret teaching to individuals who are “paraśiṣyebhyaḥ” (i.e. those who do not properly qualify as disciples) or who are “hyabhaktebhyaḥ” (those who are not endowed with the requisite devotion). In other words, only those who have been properly prepared through rigorous training and whose hearts are saturated with genuine bhakti should receive this teaching. - “śiṣyebhyo bhakti yuktēbhyo hānya ca mṛtyum āpnuyaat”
Finally, the verse warns that if this teaching is given to disciples lacking devotion, the consequences may be dire—ranging from “hānya” (injury or loss) to “mṛtyu” (death). This underscores the tremendous responsibility inherent in the transmission of such secret knowledge and the peril that lies in its misuse by the unworthy.
Overall, the verse is a safeguard—a directive ensuring that the left-hand Gayatri Tantra, with its capacity to unleash formidable and potentially destructive energies, is entrusted only to those rare individuals whose inner state is strong, pure, and devoted enough to withstand and wisely wield such power.
7. Further Remarks on the Scope, Benefits, and Limitations of Tantric Methods
The text goes on to list the wide array of powers (siddhis) and phenomena that may be produced by Tantric practices performed via Gayatri—such as:
- Mastery over serpent energy (sarpa vidyā), ghost (preta) and demonic arts,
- Foreknowledge of future events,
- The ability to see invisible objects, effect astral projection, and execute both offensive (ghāta–counterghāta) as well as transformative (rūpāntara, vistāra) operations,
- And even matters such as subjugation (vashīkaraṇa), attraction, and abduction.
However, the author cautions that despite such apparent “miraculous” powers, the underlying energy—being nothing more than transient, friction-generated atomic heat (referred to as Kālī)—is impermanent. If the practice is halted, the accumulated power will inevitably dissipate. Moreover, although there are cases where Tantric methods can be used for beneficial purposes (for example, counteracting an enemy’s Tantric attack or uplifting a weak-minded person via “shaktipāta”), the overall ethical and practical risks are high. The “Dakshina Path” (aligned with Vedic and yogic principles) is held up as the proper, stable, and dharmic way, akin to a farmer who reaps the benefits of honest labor.
8. Concluding Observations
The treatise concludes by reiterating that while the Gayatri-based Tantric methods can produce a vast range of effects—from wealth and progeny to the destruction of enemies—the system is inherently secret, elaborate, and dangerous. Its proper practice is reserved for only the most carefully selected and prepared disciples. The author emphasizes that the genuine benefit to the seeker lies in adhering to the “Dakshina Path” of Gayatri practice, which—like the steady, reliable labor of a farmer—is in harmony with both worldly and transcendent order.