Please Help if possible

[gramo]

Please Help if possible.

I am suffering from black magic for the last 15 years. It is the people around me in the office who are torturing the most with the help of ghosts/evil sprits. They keep on repeating what ghosts are telling them (in ghost's local language) which are about my problems, thoughts or my activities. They are interfering my every activity by repeating ghosts words. Even they fight with me on the information they get from the ghosts. As it is, I am facing the problems of ghosts for whatever they do. But how to control the people ? They have their own beliefs that they are correct or I should not defend myself. They even started to make losses for me being the part of the black magic. They are doing only the things which are affecting me the most adversely. This information is being provided regularly by the ghosts to them.

The mantras hardly have any affect on these ghosts but most of the time it’s the people around me who are interfering my personal life. My colleagues minds are so polluted with the hearsay of the ghosts that they are started asking me ‘what is wrong (in hearing ghosts) ?’. They are trying all the psychological tactics collectively to harass me to the maximum. I cannot leave the job because of my family. It is followed everywhere from the office but, in office the problem is unbearable because over the years, my colleagues knew more about me through the ghosts. Many brains are engaged behind my back to destroy me.

 

How to defend myself. If I leave it to God completely, the colleagues cross the limit, which forces me to defend myself in whatever possible way (Saints do not work in office). However, I cannot defend myself at all, due their collective strength and intention. Taking it as an offense, they keep on playing their psychological tricks as amusement.

The root cause of the problem is the ghosts but it is the people’s inhuman behaviour which is destroying me. Please advise me what to do in such situation.

[bija]

Trying to control that which is out of your control will only make the clashes more evident in your mind. I would suggest seeking wise spiritual council from someone who has surrendered to super-soul and can guide you in wisdom; is your best course to take. I would not practice tantra, but seek a teacher who advises the way of simplicity and devotion.

 

Within super-soul realization you will begin to realize you are a minute soul, and that super-soul is the controller not you. The supreme soul is the knower of all bodies and his motivation is based on qualities such as wisdom and love, anything else is the condition of the conditioned soul.

 

Surrender to the Holy Name under the guidance of a bonafide guru will gradually relieve you and grant you correct jnana, culminating in vijnana:, be self honest and take full responsibility for you karma, petition the Lord in humility and ask for love. Set aside half an hour a day for chanting the Holy Name of God over the next months and years.

 

These following scripture verses will give you a clearer picture of the greater reality. If you do not understand the verses, petition the Lord in your heart to reveal truth (jnana) and ask the Lord to send you a wise teacher. Do not speculate on what these verses mean, by doing so you may deepen your conflict.

 

Any teacher which teaches conflict with other living entities would necessarily be an unenlightened teacher. Any tantrist who is not totally pure in heart would be best avoided in my humble opinion.

 

 

CHAPTER THIRTEEN Bhagavad Gita As It Is

 

Nature, the Enjoyer, and Consciousness

Bg13.1-2

TEXTS 1–2

arjuna uvāca

 

 

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

śrī-bhagavān uvāca

 

 

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jña iti tad-vidaḥ

arjunaḥ uvāca—Arjuna said; prakṛtim—nature; puruṣam—the enjoyer; ca—also; eva—certainly; kṣetram—body; kṣetrajñam—knower of the body; eva—certainly; ca—also; etat—all this; veditum—to understand; icchāmi—I wish; jñānam—knowledge; jñeyam—the object of knowledge; ca—also; keśava—O Kṛṣṇa; śrī bhagavān uvāca—the Personality of Godhead said; idam—this; śarīram—body; kaunteya—O son of Kuntī; kṣetram—the field; iti—thus; abhidhīyate—is called; etat—this; yaḥ—anyone; vetti—knows; tam—him; prāhuḥ—is called; kṣetrajñaḥ—knower of the body; iti—thus; tat-vidaḥ—one who knows.

TRANSLATION

Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], Puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.

PURPORT

Arjuna was inquisitive about prakṛti or nature, puruṣa, the enjoyer, kṣetra, the field, kṣetrajña, its knower, and of knowledge and the object of knowledge. When he inquired about all these, Kṛṣṇa said that this body is called the field and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, and he attempts to lord over material nature. And so, according to his capacity to dominate material nature, he gets a field of activity. That field of activity is the body. And what is the body? The body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called kṣetra, or the field of activity for the conditioned soul. Now, the person who does not identify himself with the body is called kṣetrajña, the knower of the field. It is not very difficult to understand the difference between the field and its knower, the body and the knower of the body. Any person can consider that from childhood to old age he undergoes so many changes of body and yet is still one person, remaining. Thus there is a difference between the knower of the field of activities and the actual field of activities. A living conditioned soul can thus understand that he is different from the body. It is described in the beginning—dehe ’smin—that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly kṣetrajña. Sometimes we understand that I am happy, I am mad, I am a woman, I am a dog, I am a cat: these are the knowers. The knower is different from the field. Although we use many articles—our clothes, etc.—we know- that we are different from the things used. Similarly, we also understand by a little contemplation that we are different from the body.

In the first six chapters of Bhagavad-gītā, the knower of the body, the living entity, and the position by which he can understand the Supreme Lord are described. In the middle six chapters of the Gītā, the Supreme Personality of Godhead and the relationship between the individual soul and the Supersoul in regard to devotional service are described. The superior position of the Supreme Personality of Godhead and the subordinate position of the individual soul are definitely defined in these chapters. The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities—as the distressed, those in want of money, the inquisitive, and those in search of knowledge. That is also described. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material nature, how he is delivered by the Supreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained. Although the living entity is completely different from the material body, he somehow becomes related. This also is explained.

Bg13.3

TEXT 3

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

kṣetrajñam—the knower; ca—also; api—certainly; mām—Me; viddhi—know; sarva—all; kṣetreṣu—in bodily fields; bhārata—O son of Bharata; kṣetra—field of activities (the body); kṣetrajñayoḥ—the knower of the field; jñānam—knowledge; yat—that which is taught; tat—that; jñānam—knowledge; matam—opinion; mama—that.

TRANSLATION

O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion.

PURPORT

While discussing the subject of this body and the owner of the body, the soul and the Supersoul, we shall find three different topics of study: the Lord, the 1iving entity, and matter. In every field of activities, in every body, there are two souls: the individual soul and the Supersoul. Because the Supersoul is the plenary expansion of the Supreme Personality of Godhead, Kṛṣṇa, Kṛṣṇa says, “I am also the knower, but I am not the individual owner of the body. I am the superknower. I am present in every body as the Paramātmā, or Supersoul.”

One who studies the subject matter of the field of activity and the knower of the field very minutely, in terms of this Bhagavad-gītā, can attain to knowledge.

The Lord says: “I am the knower of the field of activities in every individual body.” The individual may be the knower of his own body, but he is not in knowledge of other bodies. The Supreme Personality of Godhead, who is present as the Supersoul in all bodies, knows everything about all bodies. He knows all the different bodies of all the various species of life. A citizen may know everything about his patch of land, but the king knows not only his palace but all the properties possessed by the individual citizens. Similarly, one may be the proprietor of the body individually, but the Supreme Lord is the proprietor of all bodies. The king is the original proprietor of the kingdom, and the citizen is the secondary proprietor. Similarly, the Supreme Lord is the supreme proprietor of all bodies.

The body consists of the senses. The Supreme Lord is Hṛṣīkeśa, which means controller of the senses. He is the original controller of the senses, just as the king is the original controller of all the activities of the state, and the citizens are secondary controllers. The Lord also says: “I am also the knower.” This means that He is the superknower; the individual soul knows only his particular body. In the Vedic literature, it is stated as follows:

kṣetrāṇi hi śarīrāṇi bījaṁ cāpi śubhāśubhe

tāni vetti sa yogātmā tataḥ kṣetrajña ucyate.

 

 

This body is called the kṣetra, and within it dwells the owner of the body and the Supreme Lord who knows both the body and the owner of the body. Therefore He is called the knower of all fields. The distinction between the field of activities, the owner of activities and the supreme owner of activities is described as follows. Perfect knowledge of the constitution of the body, the constitution of the individual soul, and the constitution of the Supersoul is known in terms of Vedic literature as jñānam. That is the opinion of Kṛṣṇa. To understand both the soul and the Supersoul as one yet distinct is knowledge. One who does not understand the field of activity and the knower of activity is not in perfect knowledge. One has to understand the position of prakṛti, nature, and puruṣa, the enjoyer of the nature, and īśvara, the knower who dominates or controls nature and the individual soul. One should not confuse the three in their different capacities. One should not confuse the painter, the painting and the easel. This material world, which is the field of activities, is nature, and the enjoyer of nature is the living entity, and above them both is the supreme controller, the Personality of Godhead. It is stated in the Vedic language: “bhoktā bhogyaṁ preritāraṁ ca matvā sarvaṁ proktaṁ tri-vidhaṁ brahmam etat.” There are three Brahman conceptions: prakṛti is Brahman as the field of activities, and the jīva (individual soul) is also Brahman and is trying to control material nature, and the controller of both of them is also Brahman, but He is the factual controller.

In this chapter it will be also explained that out of the two knowers, one is fallible and the other is infallible. One is superior and the other is subordinate. One who understands the two knowers of the field to be one and the same contradicts the Supreme Personality of Godhead who states here very clearly that “I am also the knower of the field of activity.” One who misunderstands a rope to be a serpent is not in knowledge. There are different kinds of bodies, and there are different owners of the bodies. Because each individual soul has his individual capacity of lording it over material nature, there are different bodies. But the Supreme also is present in them as the controller. The word ca is significant, for it indicates the total number of bodies. That is the opinion of Śrīla Baladeva Vidyābhūṣaṇa: Kṛṣṇa is the Supersoul present in each and every body apart from the individual soul. And Kṛṣṇa explicitly says here that the Supersoul is the controller of both the field of activities and the finite enjoyer.

Bg13.4

TEXT 4

tat kṣetraṁ yac ca yādṛk ca

yad-vikāri yataś ca yat

sa ca yo yat-prabhāvaś ca

tat samāsena me śṛṇu

tat—that; kṣetram—field of activities; yat—as; ca—also; yādṛk—as it is; ca—also; yat—what is; vikāri—changes; yataḥ—from which; ca—also; yat—one; saḥ—he; ca—also; yaḥ—one; yat—which; prabhāvaḥ ca—influence also; tat—that; samāsena—in detail; me—from Me; śṛṇu—understand.

TRANSLATION

Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are.

PURPORT

The Lord is describing the field of activities and the knower of the field of activities in their constitutional positions. One has to know how this body is constituted, the materials of which this body is made, under whose control this body is working, how the changes are taking place, wherefrom the changes are coming, what the causes are, what the reasons are, what the ultimate goal of the individual is, and what the actual form of the individual soul is. One should also know the distinction between the individual living soul and the Supersoul, the different influences, their potentials, etc. One just has to understand this Bhagavad-gītā directly from the description given by the Supreme Personality of Godhead, and all this will be clarified. But one should be careful not to consider the Supreme Personality of Godhead in every body and individual soul to be the jīva. This is something like equalizing the potent and the impotent.

Bg13.5

TEXT 5

ṛṣibhir bahudhā gītaṁ

chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva

hetumadbhir viniścitaiḥ

ṛṣibhiḥ—by the wise sages; bahudhā—in many ways; gītām—described; chandobhiḥ—Vedic hymns; vividhaiḥ—in various; pṛthak—variously; brahma-sūtra—the Vedānta; padaiḥ—aphorism; ca—also; eva—certainly; hetumadbhiḥ—with cause and effect; viniścitaiḥ—ascertain.

TRANSLATION

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings—especially in the Vedānta-sūtra—and is presented with all reasoning as to cause and effect.

PURPORT

The Supreme Personality of Godhead, Kṛṣṇa, is the highest authority in explaining this knowledge. Still, as a matter of course, learned scholars and standard authorities always give evidence from previous authorities. Kṛṣṇa is explaining this most controversial point regarding the duality and non-duality of the soul and the Supersoul by referring to Scriptures, the Vedānta, which are accepted as authority. First, He says, this is according to different sages. As far as the sages are concerned, besides Himself, Vyāsadeva, the author of the Vedānta-sūtra, is a great sage, and in the Vedānta-sūtra duality is perfectly explained. And Vyāsadeva’s father, Parāśara, was also a great sage, and he writes in his books of religiosity: “aham tvaṁ ca athānye…” “We—you, I and various other living entities—are all transcendental, although in material bodies. Now we are fallen into the ways of the three modes of material nature according to our different karma. As such, some are on higher levels, and some are in the lower nature. The higher and lower natures exist due to ignorance and are being manifested in an infinite number of living entities. But the Supersoul, which is infallible, is uncontaminated by the three qualities of nature and is transcendental.” Similarly, in the original Vedas, a distinction between the soul, the Supersoul and the body is made, especially in the Kaṭha Upaniṣad.

There is a manifestation of the Supreme Lord’s energy known as annamaya by which one depends simply upon food for existence. This is a materialistic realization of the Supreme. Then there is prāṇamaya; this means that after realizing the Supreme Absolute Truth in foodstuff, one can realize the Absolute Truth in the living symptoms, or life forms. In jñānamaya the living symptom develops to the point of thinking, feeling, and willing. Then there is Brahman realization and the realization called vijñānamaya by which the living entity’s mind and life symptoms are distinguished from the living entity himself. The next and supreme stage is ānandamaya, realization of the all-blissful nature. Thus there are five stages of Brahman realization, which is called brahma puccham. Out of these the first three—annamaya, prāṇamaya, and jñānamaya—involve the fields of activities of the living entities. Transcendental to all these fields of activities is the Supreme Lord, who is called ānandamaya. In the Vedānta-sūtra also the Supreme is called ānandamayo ’bhyāsāt. The Supreme Personality of Godhead is by nature full of joy, and to enjoy His transcendental bliss, He expands into vijñānamaya, prāṇamaya, jñānamaya, and annamaya. In this field of activities the living entity is considered to be the enjoyer, and different from him is the ānandamaya. That means that if the living entity decides to enjoy, in dovetailing himself with the ānandamaya, then he becomes perfect. This is the real picture of the Supreme Lord, as supreme knower of the field, the living entity, as subordinate knower, and the nature of the field of activities.

Bg13.6-7

TEXTS 6–7

mahā-bhūtāny ahaṅkāro

buddhir avyaktam eva ca

indriyāṇi daśaikaṁ ca

pañca cendriya-gocarāḥ

icchā dveṣaḥ sukhaṁ duḥkhaṁ

saṅghātaś cetanā dhṛtiḥ

etat kṣetraṁ samāsena

sa-vikāram udāhṛtam

mahā-bhūtāni—great elements; ahaṅkāraḥ—false ego; buddhiḥ—intelligence; avyaktam—the unmanifested; eva—certainly; ca—also; indriyāṇi—senses ; daśa ekam—eleven; ca—also; pañca—five; ca—also; indriya-gocarāḥ—objects of the senses; icchā—desire; dveṣaḥ—hatred; sukham—happiness; duḥkham—distress; saṅghataḥ—the aggregate; cetanā—living symptoms; dhṛtiḥ—conviction; etat—all this; kṣetram—field of activities; samāsena—in summary; sa-vikāram—interaction; udāhṛtam—exemplified.

TRANSLATION

The five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions—all these are considered, in summary, to be the field of activities and its interactions.

PURPORT

From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world are earth, water, fire, air and ether. These are the five great elements (mahābhūta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and touch. Then five working senses: voice, legs, hands, the anus and the genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, warmth, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there is desire, hatred, pleasure and pain, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body—mind, ego and intelligence. These subtle elements are included within the field of activities.

The five great elements are a gross representation of the subtle false ego. They are a representation in the material conception. Consciousness is represented by intelligence, of which the unmanifested stage is the three modes of material nature. The unmanifested three modes of material nature is called pradhāna.

One who desires to know the twenty-four elements in detail along with their interactions should study the philosophy in more detail. In Bhagavad-gītā, a summary only is given.

The body is the representation of all these factors, and there are changes of the body, which are six in number: the body is born, it grows, it stays, it produces by-products, then begins to decay, and at the last stage it vanishes. Therefore the field is a nonpermanent material thing. However, the kṣetrajña, the knower of the field, its proprietor, is different.

 

http://causelessmercy.com/Bg13.htm

 

 

your servant in love...bija

[bija]

The further we enlighten in consciousness in this world, we need a greater depth of tolerance, and manifestation of compassionate vision.

[srikanthdk71]

Mahashay, you have the power to overcome any ghost. You are the supreme being among living creatures on this earth. Ghosts are not supreme. They are less powerful. Your cowardness and belief to raise above the situation has brought your downfall. Your mind is the biggest ghost of all. Some in this world love silence and loneliness while most of them get scared of being left alone. In the same way, if you catch that ghost which is playing on your mind and tame it, you will start enjoying the nature and people around you. Love your work, love your surrounding, no Temple, Preist or a Gaura...Gaura will work unless you internally get strong to overcome your own doing. You may have built and brought bad Karmas from the past which is harming your present. Deviate your Karmas in the right direction and enjoy your life.

 

Last but not the least, kindly help such people who suffer with mental agonies and not try and put your institutional beliefs by asking them to read a chapter from Gita. If that is the case, a nitya Geeta Paat making person should not feel sick in his whole life time. Try and live in present. Realise yourself above any institution. Now.

[bija]

 

You are the supreme being among living creatures on this earth. by sri

Considering you are a kind person, please explain what you mean by this statement, for the benefit of your listeners (especially the person who started this thread)?

[Amlesh]

Bhagvatam says superior than Human are Ghost, they don't possess any material body [on a temporary basis].

 

Anyways, whatever you are feeling is a mind game.

 

Your mind can be your best friend or your worst enemy.

[Amlesh]

Listen to the advice of bija.

[bija]

 

Bhagvatam says superior than Human are Ghost, they don't possess any material body [on a temporary basis]. by amlesh

From my own experience Amlesh, those who live in the subtle body or have closer identification with the subtle realm rather than the gross, can misuse that power to gratify their own selfish desire. In that sense the ghostlike can have more power than the conditioned human.

 

The only way out of that realm is love!

 

Ofcourse those who only have book knowledge will discount my realization as hogwash.

 

Those who claim to be Brahman realized (and dedicated to constant service) will not be swayed by the modes and the suffering mind. And if they are not firmly stable in Brahman, they will at least cultivate tolerance and compassion, guided by the light of super-soul. That is my experience of the now:pray:. Who ya gonna call....(ghostbusters)?

[Amlesh]

 

From my own experience Amlesh, those who live in the subtle body or have closer identification with the subtle realm rather than the gross, can misuse that power to gratify their own selfish desire. In that sense the ghostlike can have more power than the conditioned human.

 

The only way out of that realm is love!

 

Ofcourse those who only have book knowledge will discount my realization as hogwash.

 

Those who claim to be Brahman realized (and dedicated to constant service) will not be swayed by the modes and the suffering mind. And if they are not firmly stable in Brahman, they will at least cultivate tolerance and compassion, guided by the light of super-soul. That is my experience of the now:pray:.

 

Yep, even there, it will depend on the subtle elements [intelligence, mind and ego] and likewise reflect the act of the individual. Even if the gross body is not there but still the 3 subtle elements don't leave him, till the individual acquire another body.

[srikanthdk71]

 

Considering you are a kind person, please explain what you mean by this statement, for the benefit of your listeners (especially the person who started this thread)?

 

 

Dear Bija and other friends who believe Ghosts are superior, tell me how many Ghosts have got Self Realisation? Just because they are in the Sukshma form, they do possess the power to play with the lower forms but definitely not superior coz.. only a human being can raise above Demi Gods like Indra and Kinnaras even to the Highest. If you are irritated by a sukshma sharira also, only a knowledgeable sthula sharira can make things right. Better than that, only we can make it right. Only the person who started this thread can make it right. All it needs is a little bit of calmness in mind and the rest takes care of itself. Dhyan lagaaya nahi jaata, woh lag jaati hai, ghat jaati hai.

[gramo]

I agree with Bija’s suggestion. I forgot to inform you that some of my colleagues do visit this forum and your suggestion can be an eye opener for them.

My experience says that those who deny ghosts, either do not know much about the ghosts or have vested interest. I am seeking advise about the people who are troubling the most, whether to keep quite or defend myself.

Sometimes people becomes so egoistic that they can not accept that a person does not get affected by their collective efforts so they try all the tricks of books to boost their ego. The point is, if tolerance level is increased, they will also increase torture.

What will happened in case of death. Can ghosts follow/chase the subtle soul ?

[srikanthdk71]

 

Bhagvatam says superior than Human are Ghost, they don't possess any material body [on a temporary basis].

 

Anyways, whatever you are feeling is a mind game.

 

Your mind can be your best friend or your worst enemy.

 

 

Ghosts are ex-humans. When they were humans, they were unaware of their energies. When they are ghosts, still they are unaware of their energies, the sorcerers and magicians who tend to take such ghosts for a ride play with humans and not ghosts themselves.

[Amlesh]

 

Dear Bija and other friends who believe Ghosts are superior, tell me how many Ghosts have got Self Realisation? Just because they are in the Sukshma form, they do possess the power to play with the lower forms but definitely not superior coz.. only a human being can raise above Demi Gods like Indra and Kinnaras even to the Highest. If you are irritated by a sukshma sharira also, only a knowledgeable sthula sharira can make things right. Better than that, only we can make it right. Only the person who started this thread can make it right. All it needs is a little bit of calmness in mind and the rest takes care of itself. Dhyan lagaaya nahi jaata, woh lag jaati hai, ghat jaati hai.

 

Go and argue with Sukadeva Goswami.

 

Even then I'll explain to you why????

 

The concept of superiority is a relative concept, incluenced only through time, because at a given future time, the ghost will be subjected a body and hence be brought to the same level as a human or lower than a human (incase he gets an animal body).

 

How about the case of superiority?

The soul is covered by 8 layers. Each layer is an impediment to self restriction and further desire motivations.

 

When 5 layers are removed, it is left with only 3, making the soul less desiring for all kind of wants.

 

After paying for his sins, he gets a material body accordingly.

[srikanthdk71]

Dear Friends, I am not here to argue with anybody. I am clear in saying Live in the Present. But if you find pleasure in glorifying the past, so be it. Live as you think you are right. So do I.

[Amlesh]

 

Dear Friends, I am not here to argue with anybody. I am clear in saying Live in the Present. But if you find pleasure in glorifying the past, so be it. Live as you think you are right. So do I.

 

Ok srikanthdk71. But you should have replied that on the other thread.

This thread is to help the fellow from the fear of ghost.

 

I don't glorify the past, I just take example from it.

 

By the way, vice and virue is as old as hills and mountains, in our stupidity and intelligence, there is never originality, it's the past that makes us aware of our mistakes and help us improve our present for a better future.

 

Got it....

[bija]

 

What will happened in case of death. Can ghosts follow/chase the subtle soul ? by gramo

The way I see it gramo our friend sri makes a very valid point.

 

 

 

Dear Bija and other friends who believe Ghosts are superior, tell me how many Ghosts have got Self Realisation? by sri

If we as souls are mukta (liberated) the ghost has no power, we can even show compassion to that entity and the soul affected by the entity also. From day to day if we see activity of ghost upon a person we can see the situation in the light of love. And the prayer of a liberated person is effective possibly.

 

The point I was trying to bring out to sri (which I am sure he will understand)...if we are not liberated, and identifying with the mind or body, the ghost can have some influence.

 

So it is essential to raise our consciousness level...to be able to progress above these disturbances in life. Each of us are on this journey in one way or another. The sadhu (whose heart is full of love) is one who us sadhakas can study and learn from. There is always someone more enlightened about one thing or another in this world...who can grant us grace of better vision.

 

Dear sri...I am not here to argue either...to long in the tooth mate (too tiring for me). Being under the influence of ghost is a difficult thing, especially if it has been going on for many years. Any suggestions from our heart to gramo is a good thing. But the advice that we are controllers of all entities may possibly inflict more suffering. There is only one controller, Isvara. If we think we are Isvara, our karma may allow that....but life can turn at the blink of an eye....then our spiritual stamina will have more opportunity to deepen for sure.

 

Jaya!

[bija]

There is one man (several actually) in town under the influence of ghost. I met him today again. He attacks people on the street everyday...and me alot:eek4:. I left him today after he attacked and he spoke things to me that only the subtle intelligent entities know (I took that as a lesson to better myself even though the entities are greatly disturbed), I watched him from a distance with jnana...and saw great suffering on a subtle level. My suffering, his suffering...and the nature of this world. I will say no more.

 

Lets hope gramo...you find yourself free soon. And lets hope your work colleagues can grow...as we all need to. It is fair enough mate...you need to work to support your family. Its true hey...if life is only material life...its a very selfish world (some dont care). But if we awaken..we can even oneday tolerate the most extreme selfishness (within and without), and see divine purpose in all things (to grow). We can at least move in that direction by God's grace hopefully, and when we fall we get back up.

 

I will say this though...some of your work colleagues are most likely good people...just not perfect (as we are not also). Take care.

[Amiyah]

Dear gramo, the only way I know to free oneself from any kind of black magic is to chant the maha mantra constantly;

 

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

 

if you are fortunate enough to have sankirtan of the Hare Krishna mantra then it will be a more powerful antidote.

 

Always try to repeat the maha mantra whenever you feel disturbed and you will be fine.

 

I hope you will try this and that you will be fine, and even better

 

Amiyah.

 

Shri Chaitanya said, "One who loves me always chants the holy name"

[gramo]

We come across so many possessed persons living near dargas/Temples under the complete control of ghosts. They cannot even express their problems due to their helplessness. They are banned to live in our civilized society, still their enemies do not spare them because of ulterior motives. If they seek help, it does not mean that they are glorifying their past (suffering). In our day-to-day life, we meet so many persons with different beliefs, different backgrounds, different kindness etc. Everybody is different in his own way. We cannot force them to believe the dharma, they have to understand it by experiencing themselves earlier or later. Most of these persons do not know what is wrong.

Should the means to achieve good ends be always good? Except the rank materialists, the Charvakas, the founders of all other systems of Indian thought boldly declare that "one should not adopt a foul means to achieve a desired end, however covetable that end may be". There should not be any doubt regarding this point.

Medicine tastes bitter, but cures diseases. For, the medicine, whether it be sweet or bitter, in so far as it does not do any harm to the patient or anybody else while curing the disease, should be considered as a means free from any fault. It is a fair means to achieve the end, viz., cure of the disease.

Arjuna fought against the Kauravas to achieve good ends. But the battle fought by Arjuna was not an exhibition of cruelty, but an execution of one’s own duty. The war fell to his lot as pure duty or Svadharma. Arjuna did not want it himself. He did not impose it on the Kauravas. He was challenged to it by them. He had to defend himself and his clan. As a Kshatriya, it was his sacred duty and moral responsibility to fight for the defense of his rights. Thus, Arjuna’s fighting the battle being purely duty-bound, is thoroughly justified.

Sri Krishna has reiterated this point in several places in the Gita. On the contrary, if Arjuna had shirked away his responsibilities of fighting the battle, then he would have been failing in his Dharma. Hence the Lord’s repeated commands to him: Svadharmamapi Chavekshya Na Vikampitumarhasi (Waver not from your own duty on seeing it in front of you), Yudhyasva Vigatajvara (Do thou fight, free from mental fever), etc.

I agree with Bija that we should raise ourselves above our problems by culminating gyana but sometimes we are conditioned to such a critical situation that it will test our patience every moment. If cruels are allowed to do anything, probably we end up becoming slaves. Realized persons with highest conscious level will never work in this distressful materialistic world. In fact, to get higher level of consciousness, one will have to renounce everything. Alternatively, we always think that worst than this could have happened.

[nitai16108]

Hare krishna

 

Dear Vaishnavas,

 

All glories to srila pabhupad

All glories to sri guru and gauranga

All glories to sri nama prabhu

 

The problem arises because of two reasons.

1. confusion in mind

2. wrong conclusions from other people around you.

 

The solution for the problem is only chanting the name of Lord. please chant when you are not engaged like when the mind is trapping you to think differently... so that time you trap your mind by your "intelligence". don't hear "mind". You must not be godasa and if you are controlling your mind by chanting.

 

Lord Krishna's name is like sun and maya or illusion is like darkness. so when ever you are seeing sun you cannot see darkness likewise when you are chanting the holy name of the lord krishna. then darkness i.e ghost will never come to you. you must show your sincierity in chanting

 

Chant! Chant ! Chant!

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

you will be definitely protected by Nama prabhu if you are sincere. i Will pray to Lord Nrsingha dev to protect you and get rid of the problem.

 

yours servant

[gramo]

 

Hare krishna

 

The problem arises because of two reasons.

1. confusion in mind

2. wrong conclusions from other people around you.

 

 

It is easier to say than to do. When people around you treat you as enemies and trouble you to the maximum, you can not do anything except praying. It is but natural. If they are checking your every thought/activity, you will not allow you to pray/chant because, it is obstructing their path and beliefs. Therefore it is important that we need to be in the group of good compay rather than pray all the time and still suffer in the hands of bad people. You will find many devils in our civilized society who learn all the good things from you and still obstruct your divine path. You just can not change the beliefs of every Choudharys and Singhs. They have to realize their mistakes by idividual experience or adivse from the right authorities.

 

Sometimes, confusion in mind can be created by the others so easily with the help of circumstances that every act appears to be correct. You can not say anything to people who create groups just to play with ghosts. The sinful deeds which man commit are mainly due to ignorance. When ignorance vanishes once and for all by performance of good and selfless deeds, the final goal ever remains in view. Commission of vicious deeds indicates that the Jiva is not yet an evolved one and that he is to gain more and more experiences of the world and undergo repeated and continual refinement from grossness. For the disappearance of ignorance and firm remembrance of God, there is no way more powerful than to encounter the kicks, blows and knocks of the world that may greet one unawares