Ghosts from the perspective of Jyotiṣa

Nṛsīmha, divinity that removes ghosts

Spirits / ghosts are common in all cultures, including in India. In it they

are called bhūtas . A bhūta is a being who, after death, could not transmigrate to a
higher or lower plane [1] , much less reincarnate or reach mokṣa (liberation).
The reasons that lead a being to take the form of a bhūtaare basically violent and
traumatic death, issues that were poorly resolved throughout the period of incarnation
(and keeping him attached to this world) or the neglect of his relatives in to perform their
ceremonies of passage, called śraddhā [2] .
Once they remain attached to this world, but devoid of physical form, the bhūtas end up
haunting places and people, usually because they want to take revenge on someone,
achieve their unresolved desires, satisfy sexual yearnings, cause harm to others, suck
those who have a positive vibration but are still immature and unprotected, control and
induce people who have a greater propensity to anger and other negative feelings or
approach people who have ties or who have a similar vibration, that is, that are under the
influence of tamas [3] (obscurity), as alcoholics, drug addicts, eating meat eaters and
inert people, clumsy and obscure.
Yogas (combinations) that generate spiritual disturbances
The wind has existence, but it is devoid of form, just like the spirits. Because of this, Sani
and Rahu, the two grahas that control the wind ( Vayu tattva ), are listed on the classic
disembodied spirits. In addition, Gulika and Ketu also have a relationship with spirits, so
all yogas who cause problems with these will involve such grains .
In Sarvārtha chintāmaṇi , for example, it is mentioned that Rāhu and Shani related
to lagna generate problems with ghosts. This configuration, however, need not occupy
the lagna for such storms to occur.In his Upadeśa sūtra , Jaimini says that Śani together
with Rāhu or Ketu without the influence of a benefic indicates that the śraddhā ceremony
of the father or mother will not be performed by the individual, which implies, according
to Vedic culture, in such relatives become bhūtas (ghosts) after death, if they do not have
enough spiritual knowledge and maturity. In the case, if Śani next to Rāhu or Ketu
occupies the visible hemisphere of the sky, then the ceremony of śraddhāof the father
will not be realized, whereas in the invisible hemisphere, that of the mother will not be
realized, however, it is quite possible that such yoga extends not only to the father and the
mother, but also the families of these.
Other quotations to the bhūtas we find in the classics are from Mantreśvara,
in Phala dīpikā . He says that Śani, Rāhu or Gulika related to houses six, eight, twelve or
their rulers can to cause problems with spirits. Ketu in the five, according to him, also
generates disturbances caused by bhūtas .
In the Praśna marga , from Harihara, it is said that Gulika occupying the bādhaka
sthāna [4] will also indicate the same problems. He even defines the characteristics of the
death of such spirit based on therāśi (sign) and navāṁśa occupied by Gulika.
Symptoms of someone who is tormented by bhūtas
People tormented by bhūtas are to a greater or lesser extent under the influence of tamas ,
that is, obscurity. The characteristic symptoms of someone in tamas are foolishness,
torpor, laziness, lamentation, inertia, illusion, anger, violence, excessive sleep, false
hopes, depression, mental instability, envy, materialism, unhealthy addictions (of people,
things, drugs, drugs , etc.), aversion tobrāhmaṇas and sādhus , neglect of dharma ,
and so on.
The śāstras claim that people in tamas harm themselves and others, as well as being
subjected to continual degradation throughout their subsequent incarnations, that is, they
can either enlarge their suffering situation in the human form, or transmigrate to inferior
species of life , such as animals, for example. The consciousness of such people is
compared to that of someone who lives a deep sleep, that is, they are in a state of deep
ignorance.
For those who want to better understand the symptoms of tamas , I recommend that you
study cp. 25, from the eleventh canto of Śrīmad Bhāgavatam [5] , as well as cp. 14, 16
and verses 19-48 of cp. 18 of the Bhagavad gītā [6] . Including, it is good to note
that Tamas is present in all of us, which differs in that case are the proportions of
influence of this gu N to . For example, all sleep and sleep is tamas , but some sleep
enough, others sleep more than necessary and others sleep less than necessary.
Upāyas (remedies)
 Since the characteristic symptoms of tamas and disturbances by bhūtas have been
determined (if not in their completeness), if the individual really desires to be cured of
such an unhealthy condition, it is essential that in the first place he revise his habits, for
a bhūta only disturbs those who live in the same vibration as it - that is, it is an external reflection of an internal condition,
which leaves no room for any victimization or projection of the problem as something alien to the individual . It would be
of no use to perform a mantra or any practice if the individual later regained his bad
habits without considering that the mantraor practice aims to free you from this and not
act as a temporary measure, only to relieve your awareness until the moment you
immerse yourself again in your obscure lifestyle.
If an individual continually practices the upāyas which I will recommend here, he will
certainly perceive progress, but this depends on his constant effort not only to practice
such measures, but also to depart from all that evokes tamas . Therefore, there are
positive injunctions that should be practiced (pravṛtti ) and negative ones that should be
avoided ( nivṛtti). Only by practicing both good results will they be achieved, since
simply to deny certain things will not suffice, for the taste for them will not change, but
will only be repressed. Similarly, only following positive injunctions, without regard to
what is to be avoided, will be fruitless, since any progress made by practice will then be
destroyed by neglect of what is to be avoided.
The tamasic condition , which is where the most disastrous disturbances occur, can only
be overcome by what the āyurveda calls sattvāvajaya , or the strengthening of mind and
character by cultivating self-control. This basically involves strengthening the quality
of sattva (goodness, balance and purity), the guma that resides
between tamas and rajas (passion), and which leads us to experience health on its three
levels: physical, mental and spiritual. A person in whom sattva is predominant lives
situated in knowledge and happiness, because he is not left unbalanced by the mundane
greed of rajas and neither by the obscure inertia of tamas .
The cultivation of sattva , therefore, is only possible when we maintain some discipline
on a physical, mental, verbal, intellectual and also spiritual level. Below I present the
measures to be adopted in relation to each of these levels:
 Physical level: eating, sleeping and having regulated sexual activity are essential to
maintain the balance on a physical level, since these are the three pillars that support the
body. If one does not regulate these activities, one is dragged by them to the point of
becoming sickly dependent. P. e., In relation to food, it should be avoided foods prepared
more than three hours before being ingested, rejecting tasteless, decomposed and rotten
foods, as well as foods that are obtained by causing unnecessary suffering to other beings
(for this reason the consumption of meat is rejected in yoga ). Rather, it should be based
on a healthy diet that promotes strength and satisfaction, that is, based mainly on
vegetables, fruits, vegetables, cereals, grains and pure dairy products. athe important
attitude to be cultivated in relation to food is that of offering the food to Bhagav in
prayerān (God) before the meal, which makes us look at food not as a mere object of our exploration, but as a sacred element
that aims to keep the body and soul together. Moreover, as for the body, it is essential to always be clean, bathing soon after
 waking (this habit is much praised in the scriptures). Hygiene in relation to the environment where it resides is also very
important, because where there is dirt and sloppiness, there are ghosts. Regular practices of physical exercise, walking, yoga , tai
chi , etc., are equally important as far as the body is concerned.

In sleep, one should not sleep more than 5-8 hours daily. Also one should not stay up late
at night. The ideal is to go to sleep before 10pm and get up before the break of
day. Sleeping after 10pm is getting worse as the hours go by and the same goes for
waking up after daylight. It is also not recommended to sleep during the day, as all this
increases tamas .
Finally, as for sexual activity, one should reject irresponsible activity, that is, sex without
commitment and regulation, as well as violent sex, promiscuity and pornography, since it
is food for bhūtas . The kāma-śāstras , as well as the Taoist teachings (called sexual kung
fu ) regarding sexuality are advisable for those who are not yet able to sublimate their
sexual energy by means of spiritual activities, since they help the individual to experience
his sexuality in a balanced and constructive way, rather than destructive.
 Mental level: psychotherapy, such as sattvāvajaya , or other psychological therapies, not
necessarily linked to āyurveda , can help the individual to better understand their own
mental traps and to undo confusion, misunderstanding, etc. Furthermore, pran ā y ā ma s
and mantrascan also be incorporated since they directly affect mind. However, it is
essential to seek someone experienced guide these practices, especially as regards the
practice of Pran ā y ā ma .
Contemplating morbid things, watching horror movies, violent scenes, etc. only increases
the influence of tamas on the mind, so such things must be rejected. The use of drugs
(any one) and other intoxicants also increases the influence of tamas on the mind, having
the power to block the ajna chakra (the frontal chakra , which lies between the
eyebrows). Another thing is the companies, because as the saying goes "tell me who you
walk with and I'll tell you who you are!". If you live among tamasic people , you will
surely become tamasic.One should not cultivate a relationship of intimacy with people of
that level, the recommendation is to act with indifference if they are bad or
compassionate if they are simply ignorant. One should never discriminate to be any, for
in yoga we learn that it is not the being that should be rejected, but its vices. Kindness is
essential!
 Verbal level: profanity, gossip, obscene, unpleasant, lamentable and critical speech are
typical of people influenced by tamas . Therefore, it is necessary to police oneself,
cultivating veracity and entertaining the language with high things, that is, recitation
of mantras and sacred texts, edifying conversations and that revolve around ideas and
concepts, instead of people, etc.Cultivating silence is also essential, after all, silence is
golden!
 Intellectual level: intellectually, a tamasic individual is inert, that is, he is not in the
habit of studying, reading and thinking about concepts, ideas and things that are
edifying. Their consciousness is obscure or at most lives entertained in knowledge of a
 materialistic order. InAyurveda , therapies sattvāvajaya include, eg, the study of texts like
the Bhagavad Gita , which is full of knowledge about the nature of self and how nature
works, time, etc. The mere fact of reading or hearing the Bhagavad gītā already disperses
the inertia and darkness of tamas of the intellect. Of course, if the individual feels more
comfortable with the teachings of another tradition, he should devote himself to them,
although the gītā is not about sectarian knowledge.
 Spiritual level: the Vedic tradition is full of spiritual practices that have immense power
to distance tamas or at least to reduce tamas - which in this case depends on the
practitioner.Basically, simply having discipline in one particular spiritual practice is
sufficient to gradually dissipate tamas , and no further practice is
necessary. In gaudiya vaiṣṇavismo , for example, the simple act of chanting the holy
names of Hari is sufficient and exempts the individual from any need to perform
ceremonies of śraddhā and other practices arising from karma kāṇḍa. However, those
who suffer from disturbances caused by bhūtas and who manifest the pronounced
symptoms of tamas , unfortunately do not usually have faith in the regular practice of a
spiritual discipline. Therefore, if they have any luck, they may create some faith and
gradually cultivate a particular discipline, which can begin, in this case, by daily
recitation of amantra to a ugra devata (fierce deity) such as Nṛsīmha or Kālī. I
particularly recommendnṛsīmha mantras , since Nṛsīmha is a manifestation of Viṣṇu and
therefore much safer, but those who feel inclined to other forms,can worship them, as
long as this is done according to the traditional injunctions and under the guidance of
a guru , otherwise they will only attract more trouble for themselves.
Tradition also says that one of the reasons why an individual is disturbed by Bhutas is
due to dissatisfaction of their ancestors, thus the realization of Tarpana (certain offerings
to the ancestors) throughout AMAV ā sy ā (the last day of the lunar fortnight dark) is
recommended, as well as in pitṛ pakṣa , the dark lunar fortnight of the month
of bhadrapada (usually, September) The practice of tarpaṇa is performed next to the
recitation of the following mantra :
पपपप पपपपपपप पपपप पपपपप पपपप पप पपपप पपप .
पपपपप पपपपपपपपपपपपप पपपपपपपपप पपपपपपपपपप .
om pitā svargaḥ pitā dharmaḥ pitā hi paramaṁ tapaḥ |
pitari prītimāpanne prīyante sarvadevatāḥ ||
"Om, my ancestors are my paradise. My ancestors are my dharma . My ancestors are my
highest austerity. My ancestors are satisfied, all the devas are satisfied. "
One can also perform a śraddhā ceremony to a disturbing spirit that has been
identified. P. e., The spirit of your father, mother, or anyone else who knows who you
are.
Another recommendation of the śāstra to remove bhūtas is the regular recitation of
therakṣoghna mantra ( Ṛg veda , IV.4.1-5 or Yajur veda I.2.14.1-5 or Mahānārāyaṇa
upaniṣad 27).However, such practices should not be encouraged among those who
devote themselves to the regular and devoted chanting of Harin āma (the names
of Viṣṇu), for Harin āma is the ultimate shelter of all religious sacrifices .
Now that so many practices and habits have been presented, it is enough to put them into
practice, either because it is disturbed by bhūtas or simply because it wants to decrease
the influence of tamasin your life by optimizing sattva . However, be aware that no
change will take place overnight, persistence is necessary. Do not force yourself too hard,
trying to incorporate everything at once.Respect your time and gradually change.
Om tat sat

[1] Upper and lower planes do not refer here to eternal paradise and not even to eternal hell, but to temporary planes situated within that same
universe, where the individual enjoys the fruits of hispositive or negativekarmabefore reincarnating. Unholybeingsgo to the lower planes,
calledpatalaand pious beings ascend to svargaḥand other celestial planes.
[2] Ceremony to pay homage to the departed relatives, shortly after their death and also at certain times of the year, such asamavasya(New
Moon) andpitṛ-pakṣa(the lunar fortnight of the dark phase of September ).
[3] See the article onguides: http://hora-sastra.blogspot.com.br/2014/12/como-determinar-o-gun-predominante-em.html
[4] See the article: http://hora-sastra.blogspot.com.br/2015/10/badhaka-casa-obstrutora-do-mapa.html
[5] https://www.vedabase.com/en/sb/11/25
[6] http://vedabase.com/bg/bg