Our
physical life, its maintainance, its continuance is a journer, a pilgrimage of the body, sarira-yatra, and that cannot
be effected witout action.But even if a man could leave his body unmaintained, otiose, if he could stand still always like a tree or sit inert like a stone, tishati, that vegetable or material immobility would not save him from the hands of nature;he would not be liberated from her workings. It is not our
physical movements and activities alone which are meant by works, by karma; our mental existence also is a great complex action,it is even the grater and more important part of works of unresting energy,
subjective cause and deterimnant of the physical. We have gained nothing if we repress the effect but retain the activity of the subjective cause. The objects of sense are only the occasion for our bondage, the mind''s insistence on them is the means, the instrumental cause. A man may control his organs of action and refuse to give them their natural play, but he has gained nothing if his mind continues to remember and dwell upon the objects of sense. Such a man has bewildered himself with false notions of self discipline, he has not understood its objects or its truth, nor the first principle of his subjective existence; therfore all his methods of self discipline are false and null. The body''s actions , even the minds actions are nothing in themselves, neither a bondage, nor the first cause of bondage. What is vital is the mighty energy of nature which will have her way and her play in her great feild of mind and life and body; what is dangerous in her is a power of her three gunas, modes or qualities to confuse and bewilder the intelligence and so obscure the soul. That, as we shall see later, is the whole crux of action and liberation for the gita. Be free from obscuration and bewilderment by the three gunas and action can continue as its must continue, and even the largest, richest or most enormous and voilent action; it does not matter, for nothing then touches the Purusha, the soul has naiskarmya.