Attachment to body and bodily sensations

Meditation is the key. But there are two components of it. First is the way of living and second is the meditation technique(s). You will find these two components in every religion, sect, mysticism. Since you have asked in this forum it is Buddha's percepts and Vipassna. If you can alter your lifestyle according to Buddha's teachings and practise Vipassna on a daily basis you will be observe detachment arising in you. Final detachment will happen when you are able to see your past lives. By that experience all worldly attachments will fall to sides because that will clearly establish that you are not a mind-body phenomenon but something much greater. Welcome to the world of meditation.

Right from the birth we are so attached to our body.Unwanted sensations easily disrupt the peace of our mind.

That's right.

Why is the mind so attached to the body ...

You are born due to attachment to the body. If it was not so you will not be re born.

... and how to overcome such attachments?

This is though the pratice of Vipassana.

You have to be mindful of arising and passing of sensation pertaining to:

• Body - Posture, Elements, Beauty
• Feeling
• Mental state
• Mental content

I would say it is not correct to say the mind is inherently attached to the body, particularly from child birth (since the Buddha taught a new born child does not have the view of 'self' - MN 64).

What is happening is the body is producing painful sensations, such as hunger, pain & discomfort. For example, the body of baby children often have trouble breathing so the mind is afflicted with discomfort & starts to cry. These painful sensations cause cravings (desires), which then make the mind attach to the painful sensations. If the body never had painful sensations, there would never be any attachment.

The Buddha taught as follows about what is happening:

"Who, O Lord, feels?"

"The question is not correct," said the Exalted One. "I do not say that 'he feels.' The correct way to ask the question will be 'What is the condition of feeling?' And to that the correct reply is: 'sense-contact is the condition of feeling; and feeling is the condition of craving.'"

"Who, O Lord, craves?"

"The question is not correct," said the Exalted One. "I do not say that 'he craves.' The correct way to ask the question will be 'What is the condition of craving?' And to that the correct reply is: 'Feeling is the condition of craving, and craving is the condition of clinging.'"

"Who, O Lord, clings?"

"The question is not correct," said the Exalted One, "I do not say that 'he clings.' The correct way to ask the question will be 'What is the condition of clinging?'

And to that the correct reply is: 'Craving is the condition of clinging; and clinging is the condition of the process of becoming.' Such is the origin of this entire mass of suffering.

Phagguna Sutta

Almost every single one of us are in this very same boat, though we never say so openly. One can free from this Sakkāya-ditthi (personality-belief) by realizing suffering as a noble truth. The Satipatthāna is there for this purpose. The realization one gets out of it is the understanding of Paticca Samuppāda (dependent origination or the universal law of cause and effect). That is, the ability of seeing things in life according to cause and effect. Once a person acquires that skill, he will be able to free from the idea of ‘me’ by seeing it as a deceit (the true nature). Then, he understands that the concept of ‘me’ is just a (false) view. The first step toward the Noble Eightfold Path is for one to become Saddhānusārī (faith-devoted). It is a person who accepts this path of Dhamma who then becomes Saddhānusārī . He admits suffering of this Samsara. He accepts there exists a cause and effect. He accepts the fact that one needs to be free from suffering. He also accepts that the Supreme Buddha has freed Himself from suffering and the Dhamma can free us from that suffering. He accepts that the disciples (of the Buddha) will have to follow the Dhamma and that there are disciples who have attained the Arahantship by practicing the Dhamma. One who comes to these notions will become Saddhānusārī . One needs to come to these views if he wants to come to the Dhamma and be free from this personality belief - to be free from this Sakkāya-ditthi.