Palatna

The speaker says that when a good family that had deva-kripa and worship is bound this way, the whole family's Prarabdha is being cut — the sooner one accepts this the better — and a time comes, after one, two or five years, when someone in the house has a punya udaya and decides to learn these things and do them properly; he will wander, get knocked about in ten places, and some day find the right person or the right means. Such a person, who knows the kaat kriyas of tantra, first tells the family which prayogs were done, how long it will take, what vidhan they must do and the state of their deities. Then each member's body is cut free and protected and the whole tantra is reversed (Palatna), even if for a day — but if the enemy is rich and keeps paying for bhog and liquor, his tantrik at once reverses it ten more times, so the helper fights the tantra war according to how much trust the family gives him. Once things are removed he sets the family on its feet: this is how you worship at home, a Griha Bandhan is done, the puja of their own shaktis is taught, sadhana and havan in Navratri, a Shakti Peeth yatra, and he also posts his own ganas — even bhoot-pret of his own chowki — as a guard. Slowly the energy of the house returns.

He says such a kalp is often used that as soon as enemies carry out any such activity it turns back on them. But even so there is one loss in it: things turn back from two sides, and for this reason it should be used very little. As soon as it turns, if your enemy has again done something, you too will then have no means of stopping it.

In the course of returning there are two things. Whenever this thing is run and projected and the person opposite returns it, then in the maximum of cases this happens: that when the abhichar comes back, its vega will be increased twofold over what it was before. And if you do not know the vidhi of upsanhar and raksha, or you make a mistake there, then your loss of life is certain.

The speaker says that in the tantric route, nobody will stand by you for long: once the enemy sees that his work was stopped by a certain puja, bhog and bhent, he simply gives double — if he offered one cock's liver, now two must be given, which is how tantra works. A genuine tantrik will honestly tell you what it will cost, and since you cannot see any of this you suspect him of fleecing you and leave. Even if a right person does the utara cheaply and things come into line, it lasts a paksh or two; the enemy learns of it and reverses it, the old state returns, your doubt about the sadhak resurfaces and your trust breaks — all because you cannot understand the tantra phenomenon running underneath, so nothing is ever completed and you keep wandering.

You will simply sit and remember, he says, and your buddhi will become so firm that all these things will come into your mind of their own accord — how the prayoga is to be done, what prayoga is to be done. By mental strength you will become capable of catching that whole thing and turning it back.

That place, he says, is such that its effect will not fall upon you. If in a tantric kriya anything is done in reverse, it will stop right there. But for this, he says, your chaukhat must be strong.

The speaker says the ordinary process for turning back an attack has one very well-known mantra: "उलटंत भेद पलटंत काया" — everyone knows it, and anyone who takes even a little interest in the field of tantra will have read it. But these things, he says, are not employed in that way; keep this in mind.

When a collective uchchatan has been done, when the uchchatan of the whole house has been done, and you are performing an utara on each person and running mantras of cutting and reversing, thinking you will turn it back — that process, the speaker says, is not so easy. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first increase your tapo bala, and only afterwards try to go ahead with prayogas of this kind.

Asked whether one should answer back if an abhichar has been done, he says an answer should be given, but only after becoming capable. Whenever anyone does abhichar, before turning it back you must first have so much capability that we can stand before him. If the burden is of a hundred kilos, we shall have to become of two hundred kilos, and only then will we be able to answer it — because the person who does abhichar will strike back again when you answer. So you must have enough capability both to stop it and to send it back again; and the grace of the ishta is greatly necessary.

Asked whether every vidya has a palat and in how many days the palat comes, he answers that if someone runs a vidya on another and the man in front is in the know, then it will certainly turn back. He also asks where the questioner's kuldevi is weeping, when asked about the cause of the kuldevi weeping.