Summary:

Lesson 110 speaks about what is healthy thinking or effective way of thinking. Shows logically why only self-knowledge has power to enlighten the ignorant mind. And by what means you dedicate actions to the Lord.

Source: Bhagavad Gita, Chapter 12, Verse 5, 6.

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Context of B.Gita (to give context to CH 12):

• What we all want and solution: What we want behind all things is fulfillment. Because we can't hold onto it, we (1) want more of it (2) want something different. But if the fundamental/existential Q is not answered, then no things can satisfy you. Hence Arjuna addresses in the beginning of Gita, (1) What's facing him situationally (2) Truth of everything. The common approach is to either focus on 1 or 2. But real spirituality is every question is considered. 
• 2 Extremes that don't work in Vedanta: Some people try to be rational/cognitive 100% of the time. While others act out of emotion only. Yet analysis and emotions make up the total mind. So if you're biased towards one, you're using half of your mind's potential.
• Intellect + Emotions: For lasting transformation in any subject matter, you must incorporate the 2 aspects of the mind. If only use cognitive, then the subject matter (EG: physics) won't make a difference in your life because it hasn’t touched you emotionally. 

Thinking (emotional/intellectual) can go in 2 directions:

1. Introverted. The very thinker is put in the spotlight. EG: Arjuna never asked a single question in 700 verses “Why did Duryodhana do X!”. All questions were about “Why do I feel like this, and how do I see things properly”.
2. Extroverted. Mostly thinking about others (thinker remains safe). 2 Ways to think about others:
   1. Improper thinking: Thinking about others to appear like you’re a good, caring, compassionate person. Meaning the agenda is saving face. Protecting my façade. Externally composed. Internally in pain. In reality, all that is here is Ishvara‘s intelligence manifesting as different things. 
   2. Proper thinking: What consequences will THIS have on others. And what is the cost for me, by continuing to think improperly.

In Verse 3-5, Krishna starts with the highest yoga called nirguṇa-bhakti (and per verses called akṣara-upāsana)…

How to “do” nirguna-bhakti?

Firstly, understand nirguna-bhakti isn't an action. It can't be done. Rather it's a cognitive understanding. Which can be looked at in two ways…  

1. Nirguna-bhakti through Ishvara > Awareness: Cognitively recognizing all that is here is Ishvara, and the truth of Ishvara is my truth also (Awareness). EG: A pot acknowledges it’s relatively useful form “pot” (equated to any form in the world), while always knowing it’s reality is the Clay (compared to Intelligence). Then you need to go one step further and recognize the relationship between Intelligence and final reality, Awareness. It's a satya-mithya relationship.
2. Nirguna-bhakti through Awareness: Another perspective of nirguna-bhakti (jñāna-yoga) is when the POT meditates, it’s not turning CLAY (this time it's compared to formless Awareness) into another object within it’s mind, but understands that in the presence of Clay (Awareness), inquiry is possible. Meaning wherever there is POT, that's exactly where CLAY is. Wherever there is inquiry or doubt or silence or memory, that's exactly where Awareness is.

Bhagavad Gita, Chapter 12, Verse 5:

kleśaḥ adhikataraḥ teṣām avyakta-āsakta-cetasām ॥
avyaktā hi gatiḥ duḥkham dehavadbhiḥ avāpyate ॥ 12-5
Difficulties are more for those people whose minds are committed to (the pursuit of) the unmanifest (Brahman), for the goal of unmanifest (Brahman) is attained with difficulty by the people of bodily attachment.

• Krishna is pointing out that both paths pose challenges to the bhakta.
  • EG: Regarding saguṇa-bhakti:
    • KARMA-YOGA: 
      • To practice it implies being conscious of each action, and taking full responsibility for each thought, word, action. Meaning the person is required to put universal ethics (dharma) ABOVE own likes/dislikes. This makes bhakta lose some freedom of expression, because they know even though rāga/dveṣa fulfillment is pleasurable, it causes spiritual stagnation. Thus needs to sacrifice certain entitlements in the name of abiding by the universal order.
    • UPASNA-YOGA: (L1 & 2)
      • Level 1: Keeping focus on any one object in mind, for an extended period, is challenging. It’s fluid in nature.
      • Level 2: Meditating on viśva-rūpa (recognizing Ishvara in all forms/experiences), one may feel “I’m missing out”. Because the majority of Creation remains unknown to the meditator.
• Conclusion: If saguṇa-bhakti poses challenges, then what about formless nirguṇa-bhakti where there’s nothing to grab onto?…
• Krishna's answer about nirguna-bhakti: Krishna says, kleśaḥ adhikataraḥ teṣām avyakta-āsakta-cetasām: Meaning nirguṇa-bhakti (jñāna-yoga) is most difficult to reach, owing to firm attachment to the physical body.
  1. REASON 1:
     • Obsessed with sustaining comforts/security of the body-mind instrument, due to past habits. Attachment further reinforced by various relationships which the body gets associated to. Thus bhakta is unable to RELATE to formless Consciousness (Imperceptible, Inconceivable, Indescribable). The only way to RELATE is to turn the attributeless Reality into a subtle object in the mind. EG: An article reads “Harvard Scientists Think They've Pinpointed The Physical Source of Consciousness”.
     • Why specifically can’t a bhakta easily relate to formless Consciousness (Brahman)? Because Reality is myself. You can’t accomplish your existence, because you already exist. Because I AM, everything gets objectified. Just like, because the tongue IS, everything gets tasted. Therefore the tongue can only know itself in reference to the presence of taste. Similarly, “I” can only know myself as Brahman in reference to ongoing experiences in life.
     • What is the SOLUTION to strong association with the body? Whenever you think of the body, remind yourself that everything belongs to Ishvara. The body is not mine. 
  2. REASON 2:
     • Bhakta lacks necessary qualifications, especially viveka / vairāgyam. Discussed heavily in CH13.
  3. REASON 3:
     • Even if you understand the śāstric teaching, old deep patterns overwhelm the knowledge. EG: One knows that all people should be given some level of patience and compassion, yet STILL impatience and negligence comes.

If nirguna-bhakti is difficult, what is the SOLUTION?

• WRONG ANSWER: Try alternative paths to attain liberation. EG: Karma/Raja/Kundalini/Kriya-Yoga, or have a guru touch your head.
• CORRECT ANSWER:
  • Vedas says clearly that Jnana-Yoga alone leads the aspirant to permanent freedom.
  • Logic for above statement: There is only ONE Reality. I AM already that right now. But I think I AM not, owing to ignorance of my true nature.  What is the only principle that opposes ignorance? Knowledge. EG: To illumine a dark room — will yoga-asana, vipassana, meditation, chanting Vishnu sahasranama – light-up the room? Only light alone can illumine darkness. In the same way, knowledge of self (atma) alone can remove ignorance of self.
  • What else tells us knowledge is the only solution? Arjuna asked for liberation in the most inconvenient place (battlefield). Wouldn’t Krishna use a shortcut to solve Arjuna's problem? He didn't. Krishna (all-knowing Lord) chose to give a DISCOURSE on knowledge.

Signs you're not ready for jnana-yoga (nirguna-bhakti):

Suppose the aspirant affirms jnana-yoga is the highest rung of the spiritual ladder, what if you simply don’t relate to it? There’s a distance / resistance.

Common signs of resisting jnana-yoga, in which case the devotee still needs more karma-yoga:  This is too intellectual. I don’t need to know all this. I’m a simple man. I’ve heard this before. Where’s the proof? Scriptures are outdated.

Bhagavad Gita, Chapter 12, Verse 6 & 7 (Combined):

ye tu sarvāṇi karmāṇi mayi saṃnyasya mat-parāḥ ।
ananyena eva yogena mām dhyāyantaḥ upāsate ॥ 12-6

teṣām aham samuddhartā mṛtyu-saṃsāra-sāgarāt ।
bhavāmi na cirāt pārtha mayi āveśita-cetasām ॥ 12-7
^{(verse 6)} Keeping Me as the primary goal and dedicating all actions unto Me, some devotees worship, meditating upon Me with undivided attention. ^{(verse 7)} For them, whose minds are set on me, I shall soon become the saviour from the ocean of samsāra which is beset with death, Oh Arjuna!

In Verse 6-8, Krishna speaks of Upasana Yoga – Level 2 (meaning seeing all things as manifestations of Ishvara).

Understanding Upasana Yoga

Upasana Yoga (Level 2), which is essentially Karma-Yoga also — is encapsulated in the phrase: ye tu sarvāṇi karmāṇi mayi saṃnyasya. This means dedicating your actions to viśva-rūpa-īśvara (Ishvara in all forms), also called virāt (Ishvara‘s total physical body consisting of gross/subtle matter).

The Essence of Dedicating Actions

Dedicating actions means that every action is performed for the sake of the ultimate end: knowing my true nature. For instance, if the goal is to cook a meal, then in-between actions like filling water, cutting vegetables, and cleaning the sink are all subsidiaries connected to the main goal of preparing the meal.

In this practice, actions are not performed for the sake of raga-dvesha (likes and dislikes), but for the sake of conforming to dharma and avoiding adharma. Simultaneously, one recognizes Ishvara as the one who sets these laws and provides their consequences.

Meditating on Saguna-Ishvara

This practice is called meditating upon saguna-ishvara, which involves keeping God in mind in-and-through mundane activities. The practitioner understands that both the action and its fruit are coordinated by the Lord's infallible laws and orders.

The Practical Aspect of Dedicating Actions

In practice, dedicating actions is an attitude. It means understanding that one's boundary of control ends once the undertaking is applied. From that point, the action becomes entwined and mixed with other actions, all tracked by the grand order.

The results of one's actions are shaped by the law of karma (cause-effect relationship), which is governed by Ishvara's all-knowledge-power. Therefore, one mentally prepares to accept whatever consequences come back, taking accountability for them. 

The Mindset for Upasana Yoga (Karma Yoga)

The phrase ananyena eva yogena describes the mindset for practicing Upasana Yoga. It involves refusing to get too distracted. Not because you're cold/disenchanted from the world. But knowing your priorities in life.

An analogy for this mindset is a train journey from point A to B. The stops in-between are incidental, but the inner sight is always on “Get back on the train.”

Conclusion

Upasana Yoga (level 2), which is essentially Karma-Yoga also —  is a practice of mindfulness, dedicating all actions to the divine while recognizing the interconnectedness of all actions within the grand cosmic order. It matures your mind 

 

Keywords: dvesa, dvesha, nididhyasana, raga, sarira, sharira, shravana, sukshma, suksma, vairagya, vishvarupa, visva-rupa

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Credit for help in Bhagavad Gita teaching given to Swami Dayananda (Arsha Vidya), Paramarthananda & Chinmaya Mission.

Recorded 26 Jan, 2021