Lord Over Karma

The Unborn Bhagavad Gita is a manual in being free from the negative effects of karma. The hyperlink indicated is a chapter in the series on the Yoga of Discernment. The Unborn Lord of Yoga (portrayed as Krishna) indicates to a disheartened Arjuna:

2.2 Why do you act cowardly, especially in this time of your great spiritual crisis? You are inflicting a grave injustice to those who uphold the Ariyan Spirit. What a shameful disgrace you are inflicting upon your-self; in this fashion you shall never behold the Noble Shores of Suchness.

2.3 Never yield to weakness when it arises in your spirit, it does not become you. Get-up! Forsake this pettiness and Recollect your Rightful Stature: Awaken!

The Gita is all about a spiritual-awakening wherein Yogin principles point the way out of human bondage. The direct-realization is awakening to the Unborn Self Supreme:

2.18 Recollect that the skandhic body consciousness and its sheath of bones and sinews is destructible; yet the Embodied Self that animates this mortal carcass shall always endure; so fight the good fight, the right-fight, Arjuna!

2.20 Never born, the Self will never die. Nor will Its imageless actuosity ever cease from functioning. Unborn, Uncreate and Ever-Enduring, the Primordial-Self-Same-Animating Mind will never perish once the mortal carcass rots-away.

4.9 The Yogin who recollects that I am their Divine Unborn Self need not fear being reborn.

The Unborn Lord uses factions of the Karmic-Beast to ITs own advantage. Karma Yoga within the Unborn Gita indicates that one cannot escape action nor inaction. The key is to grasp the significance of Right Action.

3.7 Indeed, quite merited is the one whose mind is in control over the senses; such a one is on the right foot to properly exercise Karma Yoga—the path of Right Spiritual Action.

3.8 So, be mindful of your prescribed duty. In light of this, responsible action is better than mindless inaction. Even your body would fail to perform if not reinforced daily through Right Action.

This Right Action cannot be undertaken by the skandhic-self, but through a Divine Union with one’s Actual-Self.

3.17 The Self (Atman) is Eternal Delight. Anyone remaining-centered in this Unborn Self knows the full import of sacrificial action that results in the ultimate of Self-Satisfaction.

3.18 Once this ultimate Self-Realization is reached, no-thing more need be done, nor is there anything lost by doing no-thing less than basking in the divine Freedom of the Unborn.

This type of “Spiritual Right Action” is akin to the principle of Wu-hsin, or actionless action. Just allowing Mind to spontaneously meet what is required in any given situation. This has much to do with what is taught in the Platform Sutra and Hui-neng:

No-thought” in these passages is also rendered as “no-mind”, or Wu-hsin. This Principle is widely used by Hui-neng and essentially breaks-down as nothing calculated, but simply allowing Mind Itself to spontaneously meet, in non-formal fashion, what is required in a given moment. Hui-neng also includes, Non-form/ formlessness=Mind’s Essential Substance; It abides in no-thing as Its basis. Hui-neng drives home here the point that abiding in Mind-Only bests abiding in no-thing (sensate phenomena, including all thought-formulations) Hence, being un-fettered means to break the successive patterns of thought-obstructions by remaining “prior-to” them through spontaneous non-abiding via the principle of Wu-hsin that nullifies all impermanent phenomena through the exchange of the permanent Nirvanic-Element of Truth That is always ready to respond in appropriate and vivifying ways. Another way of looking at this is that one no longer has any relationship with the external, forever changing, environment; rather, one faithfully and spontaneously abides in the Nature of True Reality (Dharmadhatu), always prior-to and in union with the Pure Mind of Unborn Permanence. In Recollecting this Principle, says Hui-neng, whatever thought vexations appear will make no difference as you no longer abide in them (nothing), but rather apperceive them through the Unifying-lens of the Nirvanic Mind. (From the Platform Sutra series)

This of course leads to non-attachment:

3.19 Hence, Arjuna, always be mindful of acting with no-attachments. Just do what is required of you without desiring any particular outcomes. Just Recollect that all will unfold as it should in the Unborn.

All of this has to do with a Transcendent Mode of Action—a Gnosis that is beyond usual frames of reference:

4.14 Within My-Self I am untouched by any form of action, nor do I have any aspirations for tasting the fruit of actions. The Yogin who shares this gnosis within me will never be karmic-bound.

Once again this posits the assurance that the one who stays in nirvanic-union with the Divine-Self will never suffer from the ignominious round of samsaric-rebirth. Such a divine-action is refined by the Gnosis of the Truth. In such a fashion a yogin’s selfless actions are done according to the Divine Unborn Will and for no-other reason.

4.20 Since such a one is no-longer attached to the fruits of their actions—whether to acknowledge recognition for one’s efforts or not—one is always content whatever the outcome may be. Indeed, though one appears to be the doer of the action (karma), in actuality they are not; it’s really the Divine Action flowing through them.

4.22 Being content with whatever unfolds on its own accord, being envious of no-one and maintaining spiritual equanimity in either success or failure, you will no longer be bound by the laws of karma.

This is true actionless-action, really “Being-There in the Spirit”, and basking in the Light of Divine Action. In this way one transcends the effects of karma. Hence, what one needs to focus on is the Divine Initiative, always being in a spiritual-engagement with the Unborn and Absolute.

Mystically what this entails is being conscious only of the Unborn Will and Spirit thus never becoming entangled in any future details of negative karmic activities. Thus rooted in the Absolute one can just observe passing phenomena without grasping-out and becoming unduly involved with any of them. As the commentary in the series states, “The devotee is thus not only free from the outcome of all present actions, but also from the volatile future effects of past karma. Being in such a heightened Mind-virtue the yogin discovers that the Unborn Lord guides one under all circumstances without making one responsible for any future consequences of such actions.” One is essentially free, being UN-karmic bound.

5.17 Those who continuously place the Supreme-Self first and foremost unite with IT and are no longer subjugated to unwholesome karmic-regeneration. Such shining-ones thus become non-returners.

“This is truly living in an inward-hermitage wherein the Right Renunciate, out of deep meditative bliss with the Divine becomes privy to a transcendental identification with the Unborn Spirit—an ACTION that has no equal.” One’s sole obligation now is to their Unborn Lord, devoting all one’s energies towards this salvific-union, thus becoming perpetually-free from all attachments to the temporal order.

6.24 Relinquish all former karmic desires and associations and attachments. Your mind will then become a resilient-fortress in the face of all future assaults from the evil one.

This bespeaks true Self-Mastery:

6.18 When the mind is totally subjugated to the Divine Self (Atman), then one is indelibly united with the Unborn Lord.

6.20 The yogin who one-pointedly meditates on the Divine Atman finds eternal-rest, forever disinfected from defiled sensate phenomena.

6.21 Enjoying the unsurpassed-bliss of the unblemished Atman, the yogin is resolutely situated in Divine-Reality, never again to stray from the Dharmadhātu.

One is now forever linked with the incredible ecstatic joy and realization of never being apart from THAT which animates. “Thus the emancipated yogin tastes the all-pervasiveness of the Infinite Dharma-Lord.” THE Lord over all karma.

Final severance with the Kharmadhatu occurs with the Dharmakayic-action that occurs when one passes from the kingdom of death into the Nirvanic Kingdom of Self:

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.

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

This is a critical junction, a Self-Recollection into the best of all Realities. Whatever the mind focuses on will determine its reality both in life and in death. Speaking from a Lankavatarian stance, this has very much to do with being totally espoused with Dharmakaya-yoga:

…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.

This works in conjunction with the Divine Science as articulated in the Lankavatarian Book of the Dead concerning the Bardo of the Dharmatā. “Now Stabilized in Holy Yoga (Unexcelled Union in Inseparable Bodhi) mind becomes magnetized towards blissful and eternal communion with the Kingdom of Self—the Dharmakaya.”

8.15 Those who come unto me are Mahatmas (Great Souls). They no longer fear the terrors of the night nor suffer the ignominious pangs of rebirth ever-again.

8.21 Those who Self-Realize the Supreme stateless-state of deathlessness recognize that I AM Unborn and Unchanging. Having recourse to my Deathless-Spirit assures transcendence from such states of regenesis.

8.22 With singlehearted and one-pointed devotion the devotee of the Unborn will abide in the abode of deathlessness.

Karmic-bonds are broken once one is resolutely Selfhood bound, thus savoring deathlessness forevermore.

9.24 In such fashion shall you free yourself from the bondage of karma—whatever its limited results. It is through this Holy Yoga that you renounce all lesser-desires and wholeheartedly come to me—verily, this is Right Liberation.

“The epical and universal message of the sublime essence of the Unborn Bhagavad Gita is that through Right Action and nonattachment to the allures of samsara, the well-disciplined yogin develops Right Union in mystical-equipoise with the Unborn.” Take heed of the Master’s admonition:

8.16 Arjuna, from this tiny saha-world up to the realms of Great Bramās, all undergo repeated cosmic-cycles of rebirth. Only those who have awakened to my own Noble Self-realization are free from the karmic-spin.

Even reaching the Great Brahmic-realms does not guarantee liberation from eventual rebirth. What one experiences here is the realm of the gods, one of the six-realms of impermanence. Whereas the Law of Eternal Recurrence no longer applies to those who have found refuge and liberation in the Unborn—the Uncreated, Uncomposed, and Undying. Yea, this is the Eternal-Realm of deathlessness ITself. IT is not a created-region and cannot therefore be “experienced” as such, but Self-Realized. And once Realized, the karmic-wheel will spin nevermore.

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