ETERNAL SELF AND TRNSIENT NATURE

       

Transcendental and transient are two different phenomena which pervade this universe.

To understand the eternal message of Lord Krishna one has to first grasp this basic and elementary thing that the transient and transcendental are two faces of same coin but three folded mysterious illusory power of Lord Krishna is very difficult to overcome. Once the eternal self soul identifies itself with it, there is little chance of getting rid of it.

Lord Krishna says in chapter seven:

Daivi    heaisha    gurhmayi    mam    maya    durtayaya  I

mamev  ye   parpadayante  mayametam    taranti  te II(7.14)

This divine energy of mine consisting of three modes is difficult to over come, those who constantly pray me, they easily cross this divine power mine.

How to shed this bondage?

Nobody can tell the specific time as to when this bondage was inflicted by self soul on itself.

But one certain aspect of this human form is, that the lord is extremely happy with the embodied self soul.

It has been very kindly bestowed with this human form having access to intellect or wisdom to now separate itself from the bondage by mere realization of this fact that embodiment is separate and he has no connection with it it is golden chance to detach itself from the actions and their fruits.

 See chapter three Shrimad Bhagwad Geeta:     

Na karmarhnamanarambhanneshkarmayam purshoashnute I
 Na     ch     sanyasandev        sidhim            adhigachhati   II (3.4)
 Embodied ‘self soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Acts which has been done with desire of fruits in one’s past bodies, which are when ready to bestow fruits in form of pleasure and pain, shall have to be undergone.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions. Bhagwad Geeta has no other message than to alert this strayed ‘Self Soul’ to detach itself from this material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of year.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of knowledge.
          Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
          Karyate   hivashah  karam  sarvah  parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Every verse of Shrimad Bhagwad Geeta is awakening. 
Till the tine death of body, the body soul goes on executing actions coming as reactions of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of  “I” and “mine”  is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas  is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. with association of them with each other is the cause of action.
   Karmendrarham     sanyam  ya  aste  mansa       samran I
   Indrayarthanvimarhatmah      mithyacharah sa uchayate II

  Yastuindrarhi     mansa          niyamyarbharatearjun   I
Karmendriyeah  karamyogasaktah  sa   ishishayte  II  (3.6-7)

One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
The real factor for causing bondage is the attachment.
Mind is the root cause of this attachment.
One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experiencing or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set.
One remembers his past pleasure and pain because of this memory and attachment to it.
The memory is to be utilized to analyze the relation of own self, Lord and attaining self realization.
Outwardly restraining the organs of senses  from action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute rope of bondage.
It is the control of sense organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its acts but if the presumed doer does not identify itself with body, it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with actions and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage. It is the mind which is executing the act of nature causing pain and pleasure, it is the mind which is having feeling of pleasure or pain but the self soul has committed sin of identifying itself with this mind body set. This is material nature. It has no refuge to offer other than transmigration. Illusion of external support is responsible for accumulation. Self has to seek refuge in itself. Material nature has no refuge to offer but we are still hankering after it. An enlightened soul represents purity of soul

Niytam  kuru  karam  twam  karam   jyayo    hiakarmarhah I
Shararyatraapi    ch te   na         parsidhiyedakaramarhahna  II

Yagyaarthatkaramarhoantatra lokoayam karambandhanah I
Tadartham   karam  kontey   muktsangah     samachar II (3.8-9)
Therefore you do perform your allotted duty; for action is superior to inaction.  Body maintenance also requires actions.
One is bound by one’s actions except, when performed for the sake of sacrifice.
Arjun! You should perform your duty for the sake of sacrifice only, free from attachment.
Problem with self soul is that when mind feels happiness or pain through outward sense organs, it identifies with the mind and attaches itself to them rather it identifies itself with them and invites bondage. This entire universe is thus created by this perception.
Just as a man watching a band of dancers or singers imitates them, so the atman/self, even though without activity, is moved to imitate the attributes of intellect. This has become spontaneous from its habitually conditioned from the experiences of past enumerable embodiments. Human embodiment is not to act like that of other embodiments but it has been blessed for self realization. Which we can do by renouncing desires and attachment completely
Self less actions lead to liberation and actions done with attachment are binding for the ever free atman.
Lord is here advising all human beings that they are bound to act as per their nature but see them being done by nature alone without attaching themselves with them.
Self is not perceptible because two factors, one is that self ‘I’ is missing and transient embodiment being identified as ‘I’ which means acceptance of existence of none existing and not recognizing ever existing ‘I’ that is self.
So whatever is done without attachment, it causes liberation.

 The world sacrificed and merely thinking it as renounced one is liberated from transmigration.

IMPRISONED SELF SOUL HAS A WAY TO LIBERATION

    Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I

Yastu    karamfaltyagi   sa                 tyagietiabhdhiyate II (11).

 A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.

Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.

you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.

A flying plane crashes, who desires it? Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them. You have to get rid of this sin of identification with action and desire for fruit from them.

This is liberation.

You can achieve it just now.

Sit at a little distance from mind. Watch it playing!

Lord Krishna says in chapter 14:

Naanyam gurhebhay kartaram dsrshtha     anupashayati I

Garhebhyashch paramveti madbhavam   soadhigachhati II

Gurhanetanatitya             treendehi       dehsamudbhwan I

janammrityujaradukheiervimuktoamritamashnute             II.( 14.19-20)

              

When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit, not affected by these qualities and entirely beyond them, he enters into my being

Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss even while in this very body.

The world is the modification of three evolutes of material nature. it is not the particular body which is result of such modification but all thing, places, fruits, time, knowledge, work, agents, faith, state, forms and goals whatever is visible or invisible, all are within the range of these qualities of material nature (gunas), goodness, passion and ignorance

Having obtained the human form, the soul in present embodiment, is conducive to knowledge and realization. Once ignited, torches of wisdom, vanishes not.

It should shun attachment to every thing except Self/God / One’s own self/or whatever one believes in to be his creator and strive for it alone.

Such a man frees from the bondage of subtle body and evolutes (gunas).

Relation with evolutes springs up in mind and these are executed through it.

Self soul is wholly filled with ‘bliss’.

Freed by steadfastness in knowledge, from the subtle body, which consists of three evolutes, and brings limitation to individual embodied soul, a man not attached to sense-objects.

The sense- world which is illusory is unsubstantial in appearance, transient, full of misery and discontentment.

This is material world in other terms.

The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body   to another. The process will go on till self realization.

 Because the individual soul having attained an embodiment cannot remain without an act even for a moment. But the person, who is detached to the fruits of actions, is the man of renunciation.

It is only the ego factor which binds the individual to the cycle of birth and death.

Action, motion, utterance, rejection, taking, enjoyment, touching, sight, taste, hearing, smelling, sleeping, awakening, moving sitting and any other act, a body can do or imagine to do, are because of the  presence of soul inside the body.

So they are act of the Lord, due to Lord, for the Lord, by the Lord and have no correlation with embodiment.

Individual soul is the image of Lord Krishna himself.

 but his own developed ‘ego’ caused by its identification and assumed relation with the nature are interwoven in such a way,  that the  soul not recognizing its real self, adopts modification as its self and is caught in net of his own creation.

Renunciation is not to come from outside, rather one has to change the attitude. ‘transforming it from the doer to only as a witness’ which fact already exists, has been existing, has always existed, and shall always exist but the self soul itself has caused this self inflicted  misery.

Anishtamishtam     misharam ch  trividham karmarha falam I

bhavtiatyaginam     pretya    na tu        sannyasina    kavchit II (12)

Pleasant, unpleasant and mixed, three fold fruit of the action or actions is bound to follow for them who wish to have fruits of their body’ action  and have not yet renounced the desire for fruit but those who have renounced this desire, the actions don’t bring any fruit.

Every act of an individual is based on desire of its fruit.

Action is taking place knowingly or unknowingly.

But the action done without attachment and desire are not to bear fruit like the burnt seeds when sown even in a very fertile land, do not sprout and raise any crop.

So the deeds of person of renunciation do not   give any dividend but the deeds done with attachment, do give mixed, pleasant and unpleasant results, which a soul in embodiment appears to undergo.

What a curse?

Mere identification with mind body orgasm has imprisoned eternal self soul?

So the selfless deeds for the benefit of others and consciously devoted to the Lord of all, become acts of Lord and emancipate the soul

EVERY ASPECT OF UNIVERSE IS DEPICTION OF LORD KRISHNA

Lord has vividly specified in verse 4, 5 and 6 of chapter seven of Shrimad Bhagwad Geeta that it is His two divine capabilities in form of Material Nature and Spiritual Nature whereby He creates, maintains and annihilates the universe. In next very verse he says that there is nothing apart from him.

Here in chapter nine He again elaborates his earlier assertion made in chapter seven which strengthens that Supreme Soul is one and only one.

Lord Krishna says:

Aham karturaham yagya swadhaahamaham aushadham  I
Mantroahamahamevajyaahamagniraham            hutam   II

Pitaahamasya         jagto    mata         dhata  pitamahaah i
Vaidyam           pavitramonkaram   riksam    yajurevch II

Gatirbharta parbhu           sakshi niwasah sharnam suhrit I
Pabhavah parlayah sathanam nidhanam beejamavayayam II

Tapamiahamaham varsham nigraharhamiutsrijyamich I
Amrit chev        mritushch         sadasadchahamArjun  II (9.16-19)
                                                                                                                   I am ritual, I am sacrifice, I am offering, I am food grains, I am Vedic verse. I am purified butter I am sacred fire and I am act of oblation.

I am father, mother, grand father, sustainer and ruler   of this world, one worth knowing, purifier, the sacred syllable OM and three Vedas Rik, Sam and Yaju.

I am supreme goal, supporter, Lord, witness, abode, refuge, well wisher, origin and end, resting place, store house and imperishable seed of all.


Arjun! I radiate heat as Sun, hold back and send showers, I am immorality as well as death; I am truth and untruth too.



Thus the devotee sees almighty Supreme Self in the whole of universe, in every minute and sublime.

This makes a devotee see the kindness of Lord in every pleasant and odd situation.

He is detached from the results of the natural action he has to undergo by dint of his past attachment with deeds now resulting in actions.

Thus detaching self from the actions, not longing for results of actions, all doubts dispelled by transcendental wisdom, completely absorbed in the self, this devotee is free from bondage caused by attachment.

BE AWARE OF CONSCIOUSNESS

When an embodied self soul by proper use of mind and intellect is able to separate subject from object, then it attains liberation from bondage.

         Seer is perfect and eternal.

        It is the seer of all circumstances. While in waking state it presumes itself to be enjoyer, in sleep state, it enjoys same experiences which it had in series of transmigrations and in deep sleep it still remains witness without any act, but in all the three states the seer is that same awareness.  

        Change takes place in the body. Status of body has no impact on seer.

        This seer has been witness of millions of bodies.

        When this seer identifies with the material body it becomes ‘ego’ and such becomes doer or enjoyer. If it gives up body idea it becomes witness.

The embodiment exists, moves, grows, changes and             dies, but the self soul is seer of this entire change.

       It is not affected by any change in the body.

    You still remember the experiences of you childhood.

Body is visible but not the seer. See that every action belongs to body and you are not the doer. Even renunciations of outward actions belong to body and not to seer.

Analyze deeply everything, every thought, every action, every question, every opinion and every thought, let us find where this “I” is lurking.

   Exercise is so beautiful!

  It leads to lurking EGO. It may be beautiful from your point of view but it is certainly painful for others, it hurts them.

The moment one is seer it sees that it is not limited .

It is limitless ocean of Self soul, has to achieve nothing, so it is desire less, witness does produce anything, it is action less.

Those who have united their consciousness with Brahman are immediately freed from the law of cause and effect, of action and reaction.

Karma ceases to exist for them. They are not compelled to act by past karma, nor do their present actions produce any karma that would result in a future compulsion to action.

This is true freedom.

In embodiment, nothing is steady; it is passing away every moment.

Seer never changes.

 Acting in full awareness of Spirit, one attains  perfect peace. Although moving within this world, the center of their consciousness is in the transcendental realm of Inaction.

Self soul has created this universe by identifying with material nature in form of body, mind, intellects, senses and sense objects.

Lord Krishna says in verse 4, 5 and 6 of chapter 7 that one of His nature is material consisting of Earth, Water, Fire, Air, Ether, Mind, Intellect and Ego.

Another nature is Eternal Sprit.

Know the entire universe existing by the union of these two, by these two I usher and destroy this entire universe

bhumiapoanlo vayu   kham manoh   bhudhirev  ch I

ahankaram etiayam me bhinnah parkriti ashatdha II  (7.4)

Earth, water, fire, air, space, mind, intellect, and ego are eight folded different type of my nature.

aparmayam itastuanyam     parkritim  vidhi me pram I

jeevbhutam       mahabaho  yayedsm dharyate jagat  II  (7.5)

Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe  

etatad yonini    bhutani                 sarvarhinitiupdharay I

aham    krisanam  jagatah   parbhavah   parlayastatha  II (7.6)

Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.

Now it is abundantly clear that self/supreme self divided itself in two forms to play with itself and enjoy with itself.

Self is all pervading in all forms and spreading everywhere and in all directions.

It is not only to be seen but it is to be kept before oneself so that one is able to recognize one’s true self.

This is self manifold, expanded in such a manner that it is not possible to count or access its modes.

One can be able to count particles of dust in entire universe in one’s life time but it is not possible in many lives like this to count the forms of lord.

World is daily changing its form and new species come into being , old still being subsisting and changing, going vanishing not to come back again.

What a wonderful phenomena, but one in human form and blessed with intellect, still failing to realize self.

Embodiment after embodiment through transmigration is resultant.

Life does not cease with an end of body.

Self soul is limitless, unperturbed and unborn.

It does not end with body.

SELFLESS ACTION

Lord Krishna in chapter 6 of Shrimad Bhagwad Geeta stresses self less conduct of duty which has been prescribed by nature of an embodiment.

He says:

Aanashritah              karamfalam  karyam  karam  kroti yah  I

sa      sanyasi     ch    yogi  ch   nanirgnirna   chakriyah II (6.1).

Lord Krishna says: He, who does his duty without expecting the fruit of his actions, is renouncer and Yogi both .But he who has merely renounced sacred fire or who has given up activities neither of the two is Yogi.

Here is the difference of renunciation.

If one does his duty without seeking a reward or fruit of actions, he is real renouncer. But the embodied soul shunning sacred fire is not a Sannyasi nor is one Karamyogi, if he pretends to have given up actions.

One, who has given up desire to be showered with fruits of his actions, is real yogi. Desire for positive result is to be left. Whatever be the result it has to be borne in detached manner.

It is particularly in reference to holy performances which are supposed to be done as duty of human form, to attain liberation and realize one self.  Unbridled devotion to Lord Krishna, is culmination of every sacred duty performed without attachment and seeing sameness every where.

Yam       sanyasamiti       parhuryogam   tam   vidhi   pandav  I

Na    hisanyastsakalpo    yogi         bhavati   kashchan. II (6.2)

Arjun! Know it that what is called renunciation is no other than yoga, for none becomes a yogi who has not given up the thoughts of world.

As long as one follows mind set of thoughts to fulfill his material desires and satisfaction of sense objects, he can not be a renouncer.

Sannyasa (renouncer) and Karamyogi

(Person doing acts without attachment and for the welfare of all beings) are same terms as both have to shed desires and longing for sense objects from mind and thinking about self alone.

Arururukshoermuniryogam    karam   kararhamuchayate  I

yogaarhurhasya   tasyev    shamah   kararhamuchayate II (6.3)

For contemplative soul who desires to climb to heights of Karamyog, disinterested action is stepping stone; and who is established in yoga, absence of all thoughts of world is way to bliss.

One who has not attained yoga, he may act dispassionately without any desire of fruit. He is to work selflessly taking self alone in all beings. But when the same embodied soul, having attained freedom and disinterestedness in world, its appurtenants,  is said to be blessed.

Reason is that desire and attachment with sense objects are cause of bondage for the otherwise free self. Non-attachment is liberation and love and desire for sense objects is bondage.

Yada       hi     naindrarthesshu      na   karamsuanushajte   I

Sarvasankalapsanyasi              yogaarhuastaduchayte II(6.4.)

When an embodied soul ceases to have any attachment either with sense objects or for actions and he has renounced all thoughts of world, he is stated to have climbed the heights of yoga.

Yoga is not to be confused with body exercise that may be a form to keep body fit and ready to meet any eventuality of body being inflicted with disease or a bodily attack. But renunciation is yoga when embodied soul neither has an attachment with objects of senses nor for actions and fruit, it is complete renunciation of thoughts of world. He who has attained non-attachment for sense objects and actions is stated to have attained supreme yoga.

LET HAPPINESS BE REALIZED

       

If one only remains resting in consciousness, seeing oneself distinct from the body, then even now you will become happy, peaceful and free from bonds.

I am the doer. Cobra in form of this ego has bitten EMBODIED SELF SOUL I am not the doer; this determination shall lead it to happiness.

Why a person is gloomy.

It is the mind which reflects the reaction to a particular situation.

A particular reaction may bring a sort of happiness to one and distress to other.

Same situation reflecting two reactions in two different minds is stark reality.

It is reality that the self soul has no connection with mind, intellect, senses and body.

It is their illuminator.

It is witness of every situation.

While listening, it appears to be using ear, while seeing, it appears to be using eye.

This can be applied to all senses but actually senses are roaming in their object.

In chapter 5 chapter of Shrimad Bhagwad Geeta Lord Krishna reveals in verse 8 and 9:

nev kinchitkromiiti yukto manyet tatvavit    I
pashayanshrivarhsparshanjigharannashangachhanswapansavshan II
parlapanvisrijinangreharhanunmishannimishanapi I
indriyarhiindrayartheshu vartant iti dharyan      II   (5.8-9)

The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.

The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified him / her self with self/Lord of all beings remains unaffected, even though performing action.

Righteousness and unrighteousness, pleasure and pain are evolutes which purely pertain to mind and these are no concern of yours.

You are neither the doer of these acts nor the reaper of their consequences, so you are always free.

Since embodied soul identifying with mind seems to be bitten by the black snake ego of doer ship, it is necessary to drink the antidote of faith that self soul is not the doer and then you are happy to be happy.

SURRENDER UNTO LORD

Lord Krishna tells Arjun in chapter 18 of Shrimad Bhagwad Geeta that it is utter out of ego that he wants to withdraw from fighting but being under the sway of destiny he shall have to perform his duty may be in a  hesitating manner.

In verse 59 and 60 Lord Krishna says:

Yadahankaramashrityna     yotsaya iti     manyase I

Mithyaesh vayavsayate prikritistwam niyokshayati II

Sawbhavjen kontey          nibadhah        svenkarmarha I

Kartumnechhesi  yanmohatkrishayasiavashoapi tat II (18.59-60)       

Out of egotism if you believe that you will not fight, it is vain to resolve this as nature will drive to the act.

Bounden to do act by your nature, whatever you think not to do, YOU will be driven to perform helplessly.

Lord is telling Arjun in the mid of battle field, that his resolve to not to fight his nears and dears is false.

If he indulges in fighting by accepting the his dictate, it will certainly lead to liberation and if it is done due to enforcement of pre existing nature it shall be binding and lead to bondage.  

By nature he is bound to retaliate in battle and his actions are prescribed by the very nature as a born soldier. But all his resolve is the result of egotism of embodiment and its relations and which is false and none existing.

Embodied soul sometime is driven to those acts which it never thought of doing but this all due karmic law of material nature.

Lord Krishna has emphasized on self less performance of duties assigned by nature. It is the Lord himself seated in all being setting every one to perform acts for which he is merely a witness. Self soul presumes itself to be doer whereas Lord only sees and advices self soul to detach itself from the acts of mind, intellect and senses.

Lord Krishna says in verse 61 and 82 of chapter 18:

Ishwarah          sarvbhutanam     hrideshe   arjun  tishathati  I

Bhramayansarvbhutani           yantrarhurhani       mayayya  II

Tamev              sharnam         gachh       sarvbhaven  bharat   I

 Tatprasadpram shantim sthanam prapasayasi shashvatam II

                                                                                 (18.61-62)     

Arjun! God abides in the heart of all creatures, causing them to revolve, according to their karmas, by His illusive power, seated as those beings as DRIVER of the vehicle of body.

Take shelter in Him alone, with all your being, Arjun! By His mere grace you shall attain supreme peace and the eternal state.

It is the Lord seated in the hearts of all beings, forcing them to undergo the reaction/fruits of their past deeds, through his inscrutable power of three qualities of nature.

He puts them in chariot of embodiment, revolving them just like a wooden doll being revolved by its holder.

Lord Krishna incites Arjun to seek the shelter of all pervading self by all and every resolve. By his mere grace, he shall find eternal state and supreme   peace.

He who worships lord constantly and exclusively, knowing his presence in all beings, always do the right things by mind, body shunning ego of doer ship.

Surrendering to him completely is supreme form of devotion as prescribed by the Lord.

     

Material Nature Works out all Actions

Lord Krishna emphasizes the reality of actions in a particular embodiment being held by self soul. Embodied self soul being eternal and pure can not be doer but due to its sin of identification with mind it assumes itself to be the doer.

In verse 27 of chapter three in Shrimad Bhagwad Geeta Lord Krishna says:

         Parkritev kriyamarhani gurheih karmarhi sarvashah I

        Ahankarvimurhatma             kartaahamiti manyate  II

All actions are being performed by modes of nature, but with mind deluded by egoism, an otherwise imprisoned and embodied soul thinks itself doer.
He, who has an insight of respective spheres of the qualities of nature and their actions, holding that qualities are playing with qualities alone, does not attach to them.
In these verses Lord Krishna has made it clear that the satva (Goodness), rajas (Passion) and tamsa (Ignorance) qualities of nature are the cause of mind, body, and senses and theses also generate objects of senses.
The actions an embodiment performs during day, night in other sphere of time  are all result of these qualities and their area of action not only extends to human world but Godly Spheres are also in their domain.

          Saktah  karmarhiavithvano yatha kurwanti bharat I
        Kuryadvidvanstathaasaktachikirshurloksangraham II (3.24)

Arjun! As unwise act with attachment, so should do the wise man seeking maintenance of world order without attachment.


Attachment with actions is binding.  Wiseman should also act and do all prescribed duties coming in routine but without attachment to them .in this way embodied soul is liberated once for all from cycle of birth and death by reaching lord in this very life.
Ignorant does act with attachment and wise does act but without attachment. Both look doing acts in same way but one attains liberation and bondage.
           Na budhibhedam janyedagyanam karamsanginam I
          Joshyetsarvakarmarhi vidvanyuktah samacharan    II (3.25)
A wise man established in self should not unsettle the mind of ignorant attached to action, but should get them to perform all their duties, performing his own duties as well.
Ignorant and Wiseman both seem to perform their respective acts caused by nature, but wise man doing acts is not to cause confusion in the mind of ignorant attached to actions. He should not ask them for ignoring their duties as being performed by them, as they too are bound to do all acts as per their fruits of action.
       
Exclusive satvica attain bodies of Demigods, rajas become Yakshs etc. and tamsika attain embodiments of trees, birds and other like beings. but none is the without effect of these qualities.
  Na tadasti prthivayam va divi            deveshu va punah I
  Satvam  prikritiermuktam  yadebhi sayattribhigurheih  II (18.40)

But a wise man sees the reality and does see the nature performing and result in all action spontaneously. But ignorant one out of egoism thinks him the doer. This egoism is the cause of attachment with mind, senses and body. Soul is not the embodiment, it is different from this elements’ stuff, but attachment with all these modification are so deluding that ‘self’ himself ever free from nature, thinks itself a doer of these actions.
Wise sees through the meddling of qualities of nature and keeps on watching them to perform and by shedding egoism of doer attains liberation
            Parkritegurhsamudhah  sajjante gurhkarmasu I
           Tankritsanvido      mandankritsanna vichalyet  II  (3.29)
Deluded by qualities of nature, persons remain attached to them and their actions; the man of perfect knowledge should not unsettle those ignorant.
if wise man having obtained perfect knowledge come across ignorant attached to gunas and their actions due to their inherent attachment with qualities of nature should not unsettle their mind.
Self soul is responsible to liberate or bind itself. Wisdom is blessed by the grace of lord and it is through this realization bestows on blessed one. Ignorance and delusion is general phenomena. One is shackled to what seems to be treadmill that is powered by greed generated by rajas quality of nature. it takes one from one pursuit  of worldly acquisition to another without satisfaction. Whether greed is for money, power or fame, one desires more of it. So energy is spent on what one has and acquiring what one does not have. One is so preoccupied to satisfy this greed that there is no time and energy to strive for liberation.
In such a situation wise man’s advice is likely to end without any effect on deluded souls. Detachment is must for liberation and it comes automatically by devotion to lord. This is the reason that makes lord to deprive his devotees all that which creates attachment and ego.

                  Mayisarvarhi karmarhi sanyas adhiatmchetsa  I
                Nirashirnirmamo bhutwa yudhasv vigatjavarah II  (3.30)

Therefore dedicating all actions to Me with your mind fixed on Me the Self of all, freed from hope and attachment, your mental ailment cured, you fight in battle.
Whose mind is free from the sense of doer ship, is free from act of bondage emanating from attachment.
Lord says all actions devoted to him,  mind fixed on him, shall cause freedom from hope and attachment. Thus Arjun shall be free from attachment to his relatives while fighting against them.
Self is the only all pervading, in form of soul, mind and bodies of all, and then there is no question of any thing else being in existence. Seeing bodies of his nears and dears different one from that of his own self, had caused a delusion and that delusion was caused by lord himself to give sermons for emancipation to all mankind suffering from ailment of attachment, hope, through embodiment of Arjun.
Attachment and hope causing despair and sufferings are the root cause of ignorance.
Evil and good people are all sons of Lord.
Lord Plays his eternal play in way that those who have forgotten their real form should tend to hear those tastes and realize their real form of being part of supreme.
Like the Sun being one is seen different in pots of water, but when established in one, the ignorance form of sun vanishes.
So supreme self established one in all, one does not perceives verities.
It is the egoism of embodied soul which is causing this ignorance       
     

     

MESSAGE OF LORD KRISHNA

In Bhagwad Geeta Lord Krishna has dealt with the problems which embodied soul come across during their existence in a particular body and even after that.
Lord Krishna has given a message to Arjun representing human race, to recognize and realize themselves as reflection of Supreme who himself is not the doer.
Like Supreme Self Lord Krishna self soul is the master.
Under his domain nature creates and destroys beings as per their attachment with it.
In chapter three of Shrimad Bhagwad Geeta Lord says:
  Lokeasamin duvidha nishtha pura prokta mayaanangh I
 Gyanyogen sankhayanam karamyogen  yoginam II (3.3)
Lord Krishna says: In this planet two courses of spiritual faith have been enunciated by me in the past. For Wiseman it is the path of wisdom and for man of action it proceeds with the path of action
Lord has prescribed two paths to attain self realization.
For those who want to know the Lord through wisdom, it comes through only wisdom to realize Him and those who are prone to actions,   path of selfless action, as prescribed in next verses, leads the follower, to Him.
  Na karmarhnamanarambhanneshkarmayam purshoashnute I
 Na ch  sanyasandev  sidhim      adhigachhati   II (3.4)
 Embodied ‘self soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Acts which has been done with desire of fruits in one’s past bodies, which are when ready to bestow fruits in form of pleasure and pain, shall have to be undergone.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit from them.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions.
Bhagwad Geeta has no other message than to alert  strayed ‘Self Souls’ to detach from  material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of death and birth.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of wisdom.
    Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
    Karyate   hivashah  karam  sarvah  parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Every verse of Shrimad Bhagwad Geeta is awakening. 
Till the death of body, the embodied self  soul goes on executing actions coming as reactions of attachment and identification with modes of material nature.
The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of  “I” and “mine”  is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas  is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. With association of them with each other is the cause of action.