The key to salvation is through knowledge of the self, say the sastras in one voice. This knowledge being esoteric, a proper understanding continues to be difficult for the jivatma.
Devahuti addresses this particular issue to Kapila, and wishes to know how it is possible for the jivatma to reconcile the gap between what the mind and buddhi understand and the actual experiences of the jivatma arising from close association with the material world, pointed out Sri B. Sundarkumar in a discourse. Kapila agrees that for the jivatma, the bonds of association are difficult to break and only continued effort and God’s grace can help one in this regard.
The truth is that the body, which is made up of Prakriti, is the dwelling place for the atma, which is the Purusha Tatva. This coexistence between the atma and the body gives rise to a close bond between them. Does not one hold a claim over the seat one has reserved during a mere overnight railway journey? Then how much more will be the empathy between the atma and the body who are never separated in a jivatma?
In fact, it is believed that though the atma is always unchanging, it experiences the good and bad, the soka and moha, the thirst and hunger, etc, felt by the body, mind and prana for some time even after physical separation is brought about by death. It is similar to boiled milk remaining hot for some time even after the vessel has been removed from fire. Kapila explains that the mind is in bondage when it is attached to the sense objects and under the influence of Prakriti. But when it is unattached, the same mind becomes the means of attaining immortality.
Being aware of the dichotomy between the atma and the body helps to cultivate indifference to the body and dissociate the physical bonds gradually even when living.