Eight: Dharmakaya Yoga

Transcendent Exposures


8.1 Arjuna asked the Blessed One: Most highly Auspicious One, what is the Absolute? What is the nature of the Divine-Self? What really is Karma? What do you have to say about the Principle of Becoming? What do you declare to be the Principle of Divinity?

8.2 What is the nature of Self-Sacrifice and how is it to be offered? How are those who are well-disciplined in the Recollective Resolve able to be mindful of your Eternal Presence at the time of their death?

Still bewildered by the Eternal Truths uttered by the Blessed One, Arjuna asks him to repeat yet again the exact nature of their significance.

8.3 The Noble Blessed One responded: My highest nature is the Imperishable-Absolute that animates all things. ITs nature is the all-pervading Consciousness. ITS creative force is known as Divine Action.

The Transcendental Spirit-Supreme acts as the vibratory-agent in relation to the Cosmos yet at the same time is also well-beyond it. ITs blissfulness that is the All-pervading Consciousness merges with ITs animations as an act of One-Perception that is undivided. In the Motionless-Spirithead there is no action. Yet when in pluralized-vibration mode Divine Action is activated, like a Cosmic-Web that vibrates after a solar rain. Thus, all cosmic-activities emanate from the First-Vibratory-Aum, this is known as Supra-Cosmic Karma.

8.4 The Principle of Becoming is the perishable-outflows of the Absolute, while the Principle of Divinity is the Animating-Spirit within man. Thus, I AM the Self-sacrificing Activating-Force that breathes life into your very being.

All that is activated from the Absolute-Self when in pluralized-obstruction-mode literally become fashioned into a cycle of becoming. Becoming is hence lesser-than THAT which IS COMPLETE IN ITSELF, “existing” only in momentary relativities that are dependent upon other elementals that are mixed-together in the cosmic-stew. In and of themselves, these relativities lack the Life-Force THAT IS the very vivifying Breath of the Source Itself; in this sense IT sacrifices ITs Self-sufficiency in order to become the Divine Agent of animation.

[The following stanzas are what the yogin is called to encounter at the time of death.]

8.5 The yogin who Recollects my Eternal-Presence at the hour of their death thus enters into the Dharmakayic-Kingdom of my Blessed-Self, of this one can be assured.

This is the Essence of Dharmakaya-Yoga, wherein the yogin, after a lifetime of preparation through expedient spiritual measures, keeps the mind one-pointedly fixated on the Unborn Lord and no-thing else. As such, the devotee is not required to become further engaged in perpetual-regenesis; it’s as if one is now surgically-severed from Samsara’s snares. One’s spirit absolutely merges with the Supreme-Self and is thus welcomed into the eternal shores of the Dharmakaya.

8.6 Remember, Arjuna, whatever your mind-self is focusing on at the time of death will determine its [future] realities.

A most outstanding truth. Whatever the mind focuses on will determine its reality both in life and in death.

8.7 Therefore, Recollect [In] My Spirit always and fight the good fight of remaining free and faithful in the Unborn. Verily, if you do so you shall without doubt come Unto Me.

The wise-devotee perpetually keeps the Unborn Lord in his Mind’s-Eye. In doing so one will no longer fall prey to discriminatory sensory and intellectual impressions.

8.8 By absorption in Holy Yoga one no longer wanders along samsaric-shores but rather is instilled with only One Sole impression: the Lord’s own Supreme Deathless and Unborn Stature.

Stabilized in Holy Yoga (Unexcelled Union in Inseparable Bodhi) mind becomes magnetized towards blissful and eternal communion with the Kingdom of Self—the Dharmakaya.

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