In chapter 18 Lord Krishna tells Arjun as how to attain detachment every where and with all material senses and their objects. On attaining this strategic advantage self soul, attains freedom of reactions as causing transmigration.
Asaktbudhi sarvatra jitaatma vigatsprihah I
Neshkarmyasidhim parmam sanyasenadhigachhti II (18.49)
He whose mind is subdued, intellect is unattached every where, having no infatuation to sense objects, attains through path of knowledge, inaction.
One having attained self control and detachment, disregarding all material gratifications easily obtains, by practice of renunciation, the highest perfect state of freedom from reactions.
Wise one being free from attachment in such acts as lying, sitting, walking, bathing, seeing, touching , hearing, smelling, eating, drinking, breathing, sleeping, answering the call of nature, grasping, closing and opening of eyes, whatever other acts, does not bind like others as he is only watches organs experiencing the sense objects as per reactions of previous attachments.
The same with even eye to all and free from merits and demerits, one should not praise or blame any body who may say or do something good or bad. Only taking pleasure in self, a saint attains renunciation and action less ness.
By treading self alone and attaining action less ness he reaches lord.
All these are prescription and preparation for seeking liberation.
Goswami Tulsi Dass has aptly described this phenomena in Sunderkand where Lord Rama addresses Vibhishan:
sunahu sakha nija kahau subhau, jan bhusundi sambhu girijau I
jo nara hoin charachara drohi, Avaien sabhaya sarana taki mohi I
taji mada moha kapat chala nana, karau sadya tehi sadhu samana I
Janani janaka bandhu suta dara, tanu dhanu bhavana suhrda parivara I
saba kai mamata taga batori, mama pada manahi bandha bar dori I
samadarasi iccha kachhu nahi, harasa soka bhaya nahi mana mahin I
asa sajjana mama ura basa kaise , lobh hridey basin dhanu jaise I
tumha sarikhe santa priya more , dharau deha nahin ana nihore I
.Listen, My friend: I tell you My nature, which is known to Bhusandi, Shambhu (Lord Shiva} and Girija too.
If a man, even though he has been an enemy of the whole animate and inanimate creation, comes terror-stricken to Me, seeking My protection and
discarding vanity, infatuation, hypocrisy and trickeries of various kinds, I speedily make
him the very like of a saint.
The ties of affection that bind a man to his mother, father, brother, son, wife, body, wealth, house, friends and relations are like so many threads
which a pious soul gathers up and twists into a string wherewith he binds his soul to My
feet. Nay, he looks upon all with the same eye and has no craving and his mind is free
from joy, grief and fear. A saint of this description abides in My heart even as money resides in the heart of a covetous man. Only saints of your type are dear to Me; for the sake of none else do embody Myself forth. (Doha 48)
Siddhim prapto yatha braham tathapnoti nibodh me I
Samasenev kontey nishtha gyanasya ya parah II (18.50)
Arjun! Know from me briefly as to how a man having attained freedom from reaction, which is the highest consummation of the path of knowledge, reaches Abraham.
The lord of universe is disclosing as to how a person who has reached action less ness through path of knowledge, attains Braham which is the supreme self and reaching that stage, one is liberated.
Actually for self, there is no bondage.
If a self in embodiment, develops non existing feeling of bondage, then none can cause his freedom as presumed thing are always non existing.
The embodiment itself is a result of past deeds. as soon as they exhaust, embodiment can not be retained even for a moment. till there is remainder of fruits of past to be undergone, even destiny does not interferes.
One’s attachment and identification with actions, is the cause of bondage and when one reaches freedom from reaction by surrendering all actions to Lord Krishna, he attains more of liberation from other aspects of binding force of Lord’s willing power
Budhya vishuddhya ukto dhritiatnam nayamya ch I
Shabdadinvishyanstyaktwa ragdvesho vayudasya ch II
Viviktsevi laghvashi yatvakkaymansa I
Dhayanyogpro nityam varagyam samupashritah II
Ahanakarm balam darpam kamam krodham pargraham I
Vimuchya nirmamah shanto barahambhayay kalpate II (18.51-53)
Endowed with a unblemished intellect and taking light satvic food, living in lonely place having rejected sound and other objects of senses, having controlled mind, speech and body and senses, having got rid of aversion or attraction, remaining ever devoted to yoga of meditation, giving up egotism, pride of strength, arrogance, lust, anger and storing of luxuries, devoid of attachment.
such a man becomes quite qualified for oneness with Braham, the truth, bliss and Supreme Consciousness.
One whose intellect is not attached with anything other than self all around, untarnished, by shunning sense of sound etc. and by satvic firmness controlling body, senses, mind, devoid of attraction and aversion, living in solitary place, having been firm in renunciation and meditation.
Giving up egoism, pride in strength, arrogance, lust, anger and habit of storing things and having become unattached, peaceful is considered to have become quite oneness with almighty Baraham
One treading the path of knowledge is completely devoid of any relation with world or its components, comes to know the all pervading Lord who is always available and it can be felt by that liberated soul.
Barahambhutah parasanatma na shochati na kankshti I
Samah sarveshu bhuteshu madbhakti labhte param II (18.54)
Established in identity with Braham and cheerful in mind, no longer craves or Grieves for anything. Seeing same in all beings, such Yogi attains supreme devotion in me.
The optimization of wisdom of self, is to see same self in all beings.
All embodiments are the result of past deeds.
Queer mixtures of five basic elements of ether, water, air, fire and earth and self is consciousness charging all of them.
So there is no difference of existence in them but the ignorant differentiate by comparison of shape of embodiments.
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