The conditioned world including our physical bodies is also our finitude which is never other than limited and marked by imperfection. It is certainly not the unconditioned which is absolute and infinite. Our finitude is also empty and devoid of any essential nature. In this respect, it is like an illusion or a mirage although we believe otherwise. Some of us are also inclined to believe that when we die we are relieved of our finitude. But change, decay and death only serve to reveal our finitude, not end it. The finite continues which is the meaning of samsara. And we are doomed to bear the burden.
To end this finite life of ours, we must renounce our finitude, that is, our conditionality. Said another way, we have to abandon our attachment to the finite which means abandon whatever does not belong to the atman (S. iii. 78). This culminates in a spiritual seeing wherein we, directly, behold the infinite, or the same, our true essence or atman.
The problem, including the burden the modern mind puts upon itself is this, it doesn’t want to renounce its finitude. It believes its own finitude, including the finite world is lives in, is somehow self-perfecting (today we call this ‘progress’). It will eventually reach some point in the stream of life where all that is finite resolves itself. Believing this is possible, and by doing so fail to renounce the finite, puts us into a horrible position where not only have we renounced the renunciation of the finite, but we have also renounced any possibility of there being an absolute which is infinite. We are like a dog tied by a leash to a stake who keeps running around and circling around the stake, according to the Buddha. We are never freed from the finite.