According to Bhagwat Geeta, there are spirits

16. The divine and demonic natures.


16.1-3 The Supreme Lord said: fearlessness, purification of existence, development of spiritual knowledge, benevolence, self-control, making sacrifices, study of the Vedas, repentance and simplicity; Non-violence, truthfulness, and freedom from anger; Renunciation, inner calm, aversion to finding mistakes, compassion and freedom from greed; Kindness, humility, and steadfast determination; Strength, forbearance, bravery, cleanliness and freedom from envy and the desire for honor - these are the transcendental qualities of the holy men who are of divine nature, O descendant of Bharata.

16.4 O son of Prthas, arrogance, pride, anger, smugness, rudeness and ignorance are the characteristics of people who are demonic in nature.

16.5 The transcendental properties lead to liberation, while the demonic properties bind to the material world. O son of Pandus, do not worry, for you are born with divine attributes.

16.6 O son of Prthah, there are two kinds of living beings in this world. Some are called divine and others demonic. I have already explained the divine properties to you in great detail. Now hear from Me about the demonic.

16.7 The demons do not know what must be done and what must not be done. Neither cleanliness nor correct behavior nor truth can be found in them.

16.8 They say the world is unreal, it has no origin, and there is no God to control it. It was produced by sexual desire and has no other cause than lust.

16.9 Because they are guided by such conclusions, self-surrendered demons of no intelligence engage in heinous, ominous activities designed to destroy the world.

16.10 The demons, who seek refuge in insatiable lust, pride, and false prestige and therefore find themselves in illusion, are conspired to do unclean work and are drawn to the impermanent.

16.11-12 They believe that satisfying the senses until the end of life is the greatest necessity of human civilization. Therefore, their fears have no end. Bound by hundreds of thousands of desires and lust and anger, they use illegal means to secure money to satisfy their senses.

16.13-15 The demonic man thinks: "So much wealth I have today, and according to my plans I will get much more. So much is mine now, but it will become more and more in the future. This person was my enemy, and therefore I killed him, and I will kill my other enemy too. I am the master of everything and I am the connoisseur; I am perfect, I am powerful and I am happy. I am the richest, and I am surrounded by aristocratic relatives . Nobody is as happy and powerful as I am. I will make some sacrifices and donations, and so I will enjoy ". In this way, ignorance deceives such people.

16.16 Confused by multiple fears and trapped in a network of illusions, we are too drawn to sense enjoyment and so we fall into hell.

16.17 Complacently and always outrageously, deceived by wealth and false prestige, they sometimes make so-called sacrifices without observing any rules and regulations.

16.18 Confused by false self, strength, pride, lust and anger, the demon becomes jealous of the Supreme Personality of Godhead who is present in his own body and in the bodies of others, and blasphemes real religion.

16.19 The jealous and wicked, who are the lowest among men, are thrown by Me into the ocean of material existences in the demonic kinds of life.

16.20 Because such people are born again and again among the types of demonic life, they can never approach Me. Gradually they sink into the most hideous forms of existence.

16:21 Three gates lead to hell - lust, anger and greed. Every reasonable person should turn away from them because they lead to the humiliation of the soul.

16.22 O son of Kunti, a person who has escaped these three gates to hell, performs actions that elevate him to self-realization and thus gradually attains the highest goal.

16.23 But he who disregards the scriptures and acts according to his whims does not attain perfection, happiness, or ultimate goal.

16:24 One should understand from the teachings of the scriptures what is duty and what is not duty. Knowing these rules and regulations, one should act in such a way that one is gradually exalted.

 

17. The different types of belief.


17.1 Arjuna said: O Krsna, what about a person who does not follow the principles of the scriptures but does worship according to his own ideas? Is he in purity, passion, or ignorance?

17.2 The Supreme Lord said, According to the modes of nature accepted by the embodied soul, its beliefs can be of three kinds - purity, passion, or ignorance. Hear about it now.

17.3 Depending on the life one is under the influence of the various
As one guides modes of appearance of nature, one develops a certain kind of belief. It is said that the living being has a certain belief according to the forms it has assumed.

17.4 People in the mode of purity worship the demigods; those who are in the mode of passion worship the demons, and those who are in ignorance worship spirits and ghosts.

17.5-6 People who, out of pride, need for recognition, lust and attachment, impose strict abstinence and penance not recommended in the scriptures, are driven by passion and torment their body organs as well as the inner soul, must be considered demons.


17.7 Even food - which everyone must eat - corresponds to the three
Modes of material nature divided into three groups. The same goes for sacrifice, penance and charity, listen, and I will explain the differences to you.

17.8-10 foods in the mode of purity prolong the life
Lifespan, purify existence and give strength, health, happiness and
Satisfaction. Such nutritious foods contain a lot of fat, are juicy and
tasty. Foods that are too bitter, too sour, too salty, acrid, dry and too spicy are valued by people who are in the mode of passion. Such food causes pain, suffering and sickness. Food that has been cooked more than three hours before eating, that is tasteless, stale, rotten, decayed, and unclean is preferred by people in the mode of ignorance.

17.11 The sacrifice made in accordance with duty and according to the rules of the scriptures and for which no reward is expected is in the mode of purity.


17.12 But the sacrifice, O head of the Bharatas, made for a material motive in order to obtain material benefit, or boastfully, for pride, is in the mode of passion.


17.13 And the sacrifice made contrary to the instructions of the scriptures, in which no spiritual food is distributed, no hymns are chanted, the priests are not paid, and which is made without faith - such an offering is in the mode of ignorance.


17.14 The abstinence of the body consists in the devotion of the Supreme Lord, the brahmans, the spiritual master, and those higher than the Father and the Mother. Cleanliness, simplicity, and sexual abstinence and non-violence are also abstinence from the body.


17.15 Celibacy in speech means telling the truth, speaking for the benefit of others, and avoiding talk that offends others. One should also recite the Vedas regularly.


17.16 clarity, simplicity, seriousness, self-control and purity of
Thoughts are abstinence from the mind.

17.17 These threefold penances, imposed on themselves by people who do not have the goal of material use, but who want to please the Most High, are in the mode of purity.

17.18 The boastful penances and abstinence imposed on oneself for
Gaining respect, honor, and adoration are in the mode of passion. They are neither permanent nor permanent.


17.19 And the penances and abstinence with which one imposes self-tortures out of stubborn delusion, or wants to destroy or injure others, are in the mode of ignorance.

17.20 The donation that is given to a worthy person at the right time and in the right place out of a sense of duty, without expecting anything in return, is considered to be charity in the mode of purity.

17.21 But if one is charitable only because one hopes to benefit from it, or because one desires fruitful results, or if one only gives with reluctance, then that charity is in the mode of passion.

17.22 And donations given in an inappropriate place, at an inconvenient time and to unworthy people, without respect and with contempt, are donations in the mode of ignorance.

17.23 Since the beginning of creation, the three syllables om tat sat have been used to indicate the Supreme Absolute Truth (Brahman). It was pronounced by the brahmanas to please the Most High while they were chanting Vedic hymns and offering sacrifices.

17:24 Therefore, in order to attain the Most High, the transcendentalists offer sacrifices, show benevolence and incur penance, always starting with om.

17.25 One should offer sacrifices and penance and be benevolent by doing the word. Such transcendental activities are carried out in order to become free from material entanglement.

17.26-27 O son of Prthas, Absolute Truth is the goal of devotional sacrifice, and it is indicated by the word sat. These offerings, penances, and charities, which are of an absolute nature, are for the delight of the Supreme Person.

17.28 But sacrifices, penances and charities, O son of Prtha, which are carried out without faith in the Most High, are not permanent - no matter what rituals are performed. They are called asat and are of no use in either this life or the next.

 

18. Conclusion - the perfection of renunciation.


18.1 Arjuna said: O strong-armed one, o Hrsikesa, o slayer of the kesi demons, I want to understand the purpose of renunciation (tyaga) and the life stage of renunciation (sanjasa).

18.2 The Supreme Lord said: The wise call renunciation of the results of all activities renunciation (tyaga), and great scholars have called this state of renunciation (sannyasa).

18.3 Some scholars declare that all kinds of fruitful activities should be given up; but there are other sages who feel that sacrifices, charity, and penance should never be given up.

18.4 O best of the Bharatas, now hear from Me about renunciation. O tiger among men, there are three kinds of renunciations explained in the scriptures.

18.5 Acts of sacrifice, charity and penance should not be given up, but carried out. Even the great souls are purified through sacrifice, charity, and repentance.

18.6 All of these activities should be carried out without expecting any result. It should be considered a duty to carry it out, O son of Prthas. This is my final opinion.

18.7 Prescribed duties should never be relinquished. When one, under illusion, gives up his prescribed duty, such appearance is in the mode of ignorance.

18.8 He who gives up his prescribed duties out of fear, or because they seem burdensome to him, finds himself in the mode of passion. Such action never leads to the level of renunciation.

But the renunciation of a man who fulfills his prescribed duty because it must be done, and who gives up all attachment to the fruits of his actions, is in the mode of purity, O Arjuna.

18.10 He who neither hates unpleasant work nor adheres to pleasant work which is in the mode of purity knows no doubts about work.

18.11 It is never possible for an embodied being to give up all activities. This is why it is said that one who renounces the fruits of the action is truly renunciate.

18.12 To a person who is not renunciate, after death the threefold results of the action accrue - the desirable, the undesirable and the mixed. But those who are at the stage of renunciation need not suffer or enjoy such results.

18.13-14 O strong-armed Arjuna, now hear from Me about the five factors that cause every action and lead to perfection. They are described in the sankhya philosophy as the place of action, the doer, the senses, the effort and the oversoul.

18.15 Any right or wrong action that a person takes with the body, mind, or words is caused by these five factors.

18.16 Therefore, anyone who considers himself the sole doer and does not take these five factors into account is not very intelligent and cannot see things as they really are.

18.17 Whoever is not motivated by the wrong self and whose intelligence is not entangled is not a murderer, even if he kills people in this world, nor is he bound by his actions.

18.18 Knowledge, the goal of knowing, and the knower are the three factors that cause action; the senses, the work and the performer form the threefold basis of an action.

18.19 Corresponding to the three modes of material nature, there are three kinds of knowledge, action and doer. Hear how I describe them.

18.20 The knowledge through which one sees the undivided spiritual nature in all that exists - undivided in the shared - is knowledge in the mode of purity.

18.21 The knowledge through which one believes to see different living beings in different bodies is knowledge in the mode of passion.

18.22 And the knowledge by which one adheres to a certain form of labor as the one and only, without knowing the truth, and which is very scanty, is in the mode of ignorance.

18.23 Actions performed in accordance with duty, without attachment and without love or hatred, by a person who has also renounced the fruits of results are called actions in the mode of purity.

18.24 However, activities which are carried out with great effort by a person who wants to satisfy his desires and which are induced by the false self are called activities in the mode of passion.

18.25 And activities carried out in ignorance and illusion, regardless of future ties and consequences, which cause harm to others and are impractical, are called activities in the mode of ignorance.

18.26 Who is free from all material attachments and free from false self, who
is determined and enthusiastic and indifferent to success and failure, acts in the mode of purity.

18.27 But those who cling to the fruits of their labor and want to enjoy them passionately, who are greedy, jealous and unclean and are moved by happiness and sorrow, act in the mode of passion.

18.28 And he who keeps doing work according to the instructions of the scriptures
those who are materialistic, stubborn and deceitful and who know how to offend others contradict, and whoever is lazy and always morose and hesitant in nature acts in the mode of ignorance.

18.29 O winners of wealth, now please hear how I explain to you in detail the three kinds of intelligence and determination in relation to the three modes of nature.

18.30 O son of Prthas, the intelligence through which one recognizes what must be done and what must not be done, what one must fear and what one need not fear, what is binding and what is liberating, is in the mode of purity .

18.31 And the intelligence that cannot distinguish between religious and irreligious ways of life - between actions that should be performed and actions that should not be performed - this imperfect intelligence, O son of Prtha, is in the mode of passion.

18.32 O son of Prthas, the intelligence that considers irreligion to be religion and religion to be irreligion, which is under the spell of illusion and darkness and always strives in the wrong direction, is in the mode of ignorance.

18.33 O son of Prtha, the determination that can never be broken, which is sustained with steadfastness through the practice of yoga and thus dominates the mind, life and sensory activities, is in the mode of purity.

18.34 O Arjuna, the determination with which one strives for fruitful religious and economic results and for sense gratification is in the mode of passion.

18.35 And the determination that does not go beyond dreams, fear, lamentation, annoyance and illusion - such unintelligent determination is in the mode of darkness.

18.36-37 O best of the Bharatas, now please hear from Me about the three kinds of happiness that the conditioned soul enjoys and through which it sometimes comes to the end of all suffering. What is like poison at the beginning, but like nectar in the end and awakens a person to self-realization, is called happiness in the mode of purity.

18.38 The happiness that is experienced from the connection of the senses with their objects and tastes like nectar at the beginning, but acts like poison in the end, is called happiness in the mode of passion.

18.39 And happiness, which is blind to self-realization, which is illusion from beginning to end, and which arises from sleep, laziness and illusion, is in the mode of ignorance.

18.40 There is no being - neither here nor among the demigods on the higher planetary systems - that is influenced by the three modes of material freedom from nature.

18:41 Brahmanas, ksatriyas, vaisyas and sutras differ by the
Characteristics of their actions in relation to the modes of appearance of the
material nature, O conqueror of the enemy.

18.42 Peacefulness, self-control, celibacy, purity, tolerance,
Honesty, erudition, wisdom and religiosity are the qualities that determine the conduct of the brahmanas.

18.43 Heroism, strength, determination, skill, fearlessness in battle, generosity and the ability to rule are the qualities that determine the conduct of the ksatriyas.

18.44 Agriculture, ranching, and trade determine the conduct of the vaisyas, and the task of the sudras is to do manual labor and provide other services.

18.45 Every person can attain perfection if he follows the characteristics of his prescribed course of action. Now please hear from me how this can happen.

18.46 By worshiping the Lord, who is the origin of all living beings and pervades everything, a person can attain perfection in the fulfillment of his duty.

18.47 It is better to do your own job, even if it is done imperfectly, than to take someone else's job and do it perfectly. Prescribed duties that are consistent with one's nature are never influenced by sinful reactions.

18.48 As fire is covered with smoke, so every effort is in error
overshadowed. Therefore, O son of Kunti, one should not give up the activity that corresponds to one's own nature, even if such work is faulty.

18.49 One can obtain the results of renunciation by simply controlling the mind, giving up attachment to material things, and paying no heed to material pleasures. This is the most perfected level of renunciation.

18.50 O son of Kuntis, learn from Me in brief how to reach the highest level of
Perfection, the Brahman, can be achieved by doing as I will now summarize.

18.51-53 He who is purified by his intelligence and controls the mind with determination, gives up the objects of sense gratification and is free from attachment and hatred, who lives in a lonely place, eats little, controls the body and tongue, is in constant trance and Detached is someone who is free from false self, false strength, lust and anger and does not accept material things - such a person has undoubtedly reached the stage of self-realization.

18.54 Those who are transcendent in this way are instantly realizing the Supreme Brahman. He never complains, nor does he ask to own anything. He is like-minded to every living being. In this state he attains pure devotional service.

18.55 Only through devotional service can one truly understand the Supreme Personality. And when one is fully conscious of the Supreme Lord through such devotion, one can enter the Kingdom of God.

18.56 Although My devotee is engaged in all kinds of activities, by My grace and under My protection he attains the eternal, immortal kingdom.

18.57 Depend on me in all activities and always act under my protection. Be fully aware of Me in such devotional service.

18.58 When you become conscious of Me, you will overcome all obstacles of conditioned life through My grace. However, if you do not act in this consciousness, but out of a false self, and do not listen to me, you will be lost.

18.59 If you do not follow My instructions and do not fight, you will go astray. Your nature will force you to participate in the craft of war.

18.60 Only because you are in an illusion do you now refuse to obey my instructions. But forced by your own nature, you will not be able to act any other way anyway, O son of Kunti.

18.61 O Arjuna, the Supreme Lord dwells in everyone's heart and guides the paths of all living beings who sit in the body as on a machine made of material energy.

18.62 O descendants of Bharata, give yourself completely to Him. By His grace you will attain transcendental peace and enter the highest, eternal kingdom.

18.63 I have thus explained to you the most confidential part of all knowledge. Think about it quietly, then do what you think is right.

18.64 Because you are very dear to Me, I reveal to you the most confidential part of knowledge. So hear from Me because it is for your benefit.

18.65 Think of Me all the time and become My devotee. Worship Me and show your devotion to Me. In this way you will come to Me without fail. I promise you this because you are my dear friend.

18.66 Give up all kinds of religion and just surrender to Me. I will free you from all sinful reactions. Do not be afraid.

18.67 This confidential knowledge must not be explained to people who do not impose penances on themselves, who are not given to Me, who are not engaged in devotional service or who envy Me.

18.68 Whoever explains this greatest mystery to the devotees will surely reach the level of devotional service and in the end will return to Me.

18.69 No servant in this world is dearer to me than him, nor will anyone ever be dearer to me.

18.70 Whoever studies this sacred conversation worships Me with his intelligence.

18.71 And he who listens with trust and without envy becomes sinful of all
React freely and reach the planets where the pious live.

18.72 O Arjuna, winner of wealth, have you heard all this with an alert mind? Have illusion and ignorance gone from you?

18.73 Arjuna said: My dear Krsna, O infallible, my illusion is now dispelled. Through your mercy I have regained my memory and am now firm and free from all doubts. I am now ready to act on your instructions.

18.74 Sanjaya said: So I heard the conversation of the two great souls, Krsna and Arjuna. And this message is so wonderful that my hair stands on end.

18.75 Through the mercy of Vyasa I was able to hear this highly confidential conversation directly from the master of all mysticism, Krsna, who spoke personally to Arjuna.

18.76 O King, as I recall this wonderful and sacred conversation between Krsna and Arjuna, every moment I tremble with joy.

18.77 O King, when I remember the wonderful universal form of Sri Krsna, I am overcome with great amazement and experience new joy over and over again.

18.78 Wherever Krsna, the master of all mystics, and Arjuna, the greatest
Archers, present, are sure to find wealth, victory, extraordinary power and morals as well. That's my point of view.