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 INa 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.
