The Bhagavad-Gitā uses this account of personal identity as a grounds for an analysis of freedom. The vehicle for this analysis is a dialogue between the warrior-prince, Arjuna, and the incarnate deity, Krsna. Arjuna is about to fight a war against his “own people” . He is troubled that it is wrong for him to kill his own teachers and kinsmen to serve the “greed” of his superiors. Eventually, after asking Krsna’s advice, he refuses to fight. Krsna’s response is that Arjuna misunderstands the true nature of ātman. All of the persons that Arjuna is worried about destroying are physical vessels carrying a spark of the ultimate reality. When the body perishes, the self persists, as it is a part of the immortal divine. Bodies are destined to perish, and souls to be reborn, so death should not concern Arjuna. Arjuna should instead be concerned with his own duty, without regard for possible consequences. Desires and concerns for consequences drive the lower states of consciousness. A consciousness that is at one with ātman is freed from these concerns. That sort of consciousness will be motivated by duty, and will be free to focus all of its attention on the performance of duty.
“Do thou become free, Arjuna, from this threefold nature ; be free from the dualities; be firmly fixed in purity, not caring for acquisition and preservation; and be possessed of the Self.”
Freedom, for the Hindu, is elevating consciousness to a level where it is directed by ātman, and motivated by duty. It is a freedom from concern for one’s actions. Arjuna should fight because, as he is a warrior-prince, it is his duty. If he was at one with ātman, then he would not be concerned with anything else.
By: Nesta Smith
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