Lord Krishna in his divine message termed the embodiment as a field meant to undergo reaction of attachment and identification with modes of material nature. A close look at embodiment makes thing clear. Consciousness is different from embodiment. This is living entity.After a lapse of certain period a body has to die and consciousness will leave it for ever.This eternal consciousness has adulterated itself with identification with mind. This is the cause of bondage.

EMBODIMRNT HAS TO UNDERGO NATURAL ACTS
Every embodiment is meant for undergoing fruits of previous attachment with material nature in form of three evolutes, goodness, passion and ignorance.
Lord Krishna says in chapter 14:

Sattvam rajastama iti gurhan parikiti sambhvha I

Nibhananti mahabaho dehe dehinamavyayam II (.5)


Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance) - these three qualities born out of nature tie down imperishable soul to the body.

Three qualities sattavic, rajas and tamsa born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and wisdom.

The Lord has made it clear that the individual soul is the reflection of Lord himself. He has called the self soul as His own fragment in chapter 15 (7).

Apart from this Lord Krishna says in chapter 8 that that indestructible infallible is Braham and his reflection is self soul.

Aksharam braham parmamsavbhavoadhiatamuchayate I(8.3)

Lord Krishna says: The indestructible Supreme is Braham; one’s own self is called adhiyatma.

This is very much clear that our self soul is eternal but the body which has been caused due to attachment with modes of nature is meant to undergo the reaction. This is the reason that no two embodiments undergo same reactions at a time.
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (18.5)
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 time 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.
Whatever is done without attachment causes liberation?
World is not eternal, but we can not observe it fading as process is so slow. One has to keenly observe it and then one can easily realize its transitory nature.
Again see Lord Krishna’s observation:

Karmanah sukritasyahu satvikam nirmalam falam I

Rajsastu falam dukhamagayanam tamasah falam II


Satvatsanjayte gyanam rajso lobh ev ch I

Parmadmoho tamaso bhavtoagyanamev ch II ( 16-17)



Righteous act is rewarded in satvica and faultless and sorrow is the fruit of rajas and ignorance is the outcome of tamsa.

Wisdom follows from satva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.
The good deeds or righteous act is reward of satvic which comes in the shape of joy, wisdom and dispassion, sorrow and grief and care are due to rajas as the person having desires remaining all the time unfulfilled is full of unnecessary worries because the self is not the doer in this incarnation but he thinks him to be so and having thought itself the doors conceives so many worries in its mind. the attachment with passion is the most dangerous as it destroys the life span in just worries for accomplishment of wealth, house, wife, children, fither , mother and all relation of this embodiment.

The association with one’ son, wife, relatives and friends are like the chance meeting of travelers.

They depart with the end of each body.

As dreams are inextricable and bound to come in sleep, so is ignorance mode causing delusion about self.

Ignorance of one own self being the part of omnipresent super self and one’s attachment with modification is the direct result of ‘tamsa’

The qualities of three gunas result in different virtues and vices.

When an embodiment is endowed with wisdom about the true nature of self and its realization it is apparently following from ‘satva’.
Greed for worldly accumulation follows from ’rajas’,
Obstinate, error, stupor, and ignorance follow from ‘tamsa’
By control of mind and dispassion a man can infer as possessing satva; by desire and so forth, is the sign of rajas and anger and ignorance are the attributes of ‘tamsa’.


Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I

Jaghanyagunvrtisatha adhogachhanti tamsa II (14.18)

Those who are abiding in the quality of Sattava go upward, rajas stay in middle and those who are enveloped in tamsa instinct go down.

Here the Lord is revealing the future incarnations of self souls attaching themselves with different modes at the time of departure from the bodies. Never think that any of the modes is meant for liberation. They are all binding. Self soul leaving the body with mind with it has identified, having satvic feelings being predominant at the time of death go to heaven and other Godly worlds; those dying when rajas remain in human plane; and those dying when tamsa prevails go to hell and low stage incarnations like different species like mammals, mosquitoes etc.
The Lord has vehemently directed to do selfless work for the welfare of others and shun all desires and hatred.

The Lord is in every being and every embodiment watching deeds of bodies. It is not only advised to seek salvation from the vicious circle of birth and death but see sameness in all and every where. By this kind of devotion to Lord one can attain liberation in this life.

One can taste the nectar of self realization in this embodiment.

Human body is first and foremost requisite like a strong boat to traverse sea of the world, so difficult to secure, but getting that by sheer good luck, one should seek the shelter of liberated soul as teacher as one’s helmsman. In that case Lord himself propelling the boat by his grace, in the form of favorable wind.
With such means being available to this human form, if one doesn’t strive to cross the ocean of world (samsara), one is verily committing suicide.
All one has to do is to perform one’s assigned duties without attachment and adjust oneself to the supreme will of Lord

Naanyam gurhebhay kartaram dsrshtha anupashayati I

Garhebhyashch paramveti madbhavam soadhigachhati II


Gurhanetanatitya treendehi dehsamudbhwan I

anammrityujaradukheiervimuktoamritamashnute II.(14.19-20)



When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, 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.

The world is the modification of three gunas. it is not the particular body which is result of such modification but all thing, places ,fruits, time , knowledge ,work, agents, faith, state, form and goals whatever is visible or invisible all are in the range of these gunas.

It is more clearly depicted in following verses of chapter seven:


Ye chaiv sattvka bhava rajsaastamasasch ye I
Matt eveti tan vidhi na tuaham teshu te mayi II


Tribhirgurhmayerbhavebhirebhi sarvamidam jagat I
Mohitam naabhijanati mamebhayah paramavayayam II (7.12-13)

Know all the states of being goodness, passion and ignorance- are manifestation of my energy. I am every thing but I am not under the control of any of the modes of my material nature, on the contrary they are within me.


The whole of this creation is deluded by these objects of nature- sattavic, rajas and tamsa; that is why this world fails to recognize me standing apart from these and imperishable.

Entire universe is the result of inter action of self soul with three modes of nature.

Having obtained the human incarnation the soul in present form is conducive to knowledge and realization. It should shun attachment to every thing except Self/Lord / one’s own self/or whatever one believes to be his creator it should strive for it alone
When such a man, freed from the bondage of subtle body and gunas which spring up in mind, is wholly filled with ‘self’ alone is self realized

Freed by a steadfastness in knowledge from the subtle body which consists of three evolutes, and brings on the limitation of individual soul, a man even living in the sense- world which is an unsubstantial appearance is not attached to sense-objects.

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 and the process will go on till self realization.

Easiest way of liberation is to undergo natural reactions in an unattached manner and let these be surrendered to Lord. These can be utilized in service of others.