योगस्थः कुरु कर्माणि सङ्ंग त्यक्त्वा धनञ्जय |

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ||

yoga-sthah kuru karmani

sangam tyaktva dhananjaya

siddhy-asiddhyoh samo bhutva

Samatvam yoga ucyate

(Bhagavad Gita, 2:48)

It is said ‘Samatvam Yoga uchyate’. The sentence is vibrant with thought and meaning. The word ‘Samatva’ may be roughly interpreted as equanimity.

The popular meaning of Svadharma is the code of conduct or scale of values adopted by any particular caste, community, creed or religion. But this is not the correct interpretation, and it is not acceptable to all groups of people. There are no universal and acceptable norms of morality. Ethical relativity is an inescapable social phenomenon. Morality depends on the time, the place and the spirit of the age. (SSB 1979, p. 25)

Yoga also means ‘Samatva’ or equal mindedness (Samatvam yoga uchyate). Having regard for the environment in which the ordinary man is placed and to his duties, both secular and spiritual, ‘Samatva’ in relation to ‘Prakriti’ or nature, ‘Samaja’ or society, ‘Jnana’ or knowledge, ‘Karma’ or action and ‘Upasana’ or worship.

• Prakritika Samatva is equanimity in relation to prakriti or the various natural phenomena.

• Samajika Samatva or the equanimity, which man as an integral part of society should possess comes next. Society too subjects man to the dual experiences of joy and sorrow.

• Jnana Samatvais the third type of equanimity, which we should try to promote in us. This basically consists in recognising the identity of the Atma that permeated all beings irrespective of caste, colour or creed.

• Karma Samatva: The performance or right and sacred actions in a detached manner without being ruffled by their consequence either good or bad, is the spirit of Karma Samatva or equanimity in action.

• Bhakti Samatva (equanimity in devotion) consists in the realisation of the truth that Ishvara pervades the entire universe and that He is everything, the refuge for all - ‘Tvam eva Sarvam Mama Deva Deva’ - is the cry of the person endowed with equanimity in devotion.

It is only when his Bhakti (devotion) is constant, enduring and unwavering that the devotee can attain Bhakti Samatva. The flow of love for God should always remain the same and be steady.

‘Ananya Bhakti’, or one-pointed devotion, comes as a result of the five kinds of Samatva (equanimity). Samatva should be steadfastly maintained and promoted at all times, at all places and in all times. (SSB 1979, pp. 156-158)        

Samatvam in five fields of activity  

We can distinguish five fields in the attainment of this Samatvam (equalmindedness). Samatvam in five fields of activity:

(1) The field of natural ups and downs (Prakritika): One has to welcome both summer and winter, for they are both essential for the process of living. The alternation of seasons toughens and sweetens us. Birth and death are both natural events. We cannot discover the reason for either birth or death. They simply happen. We try to blame some person or some incident for the injury or loss we  suffer but the real reason is our own karma (action). When the background of the event is known, the impact can be lessened or even negated.

(2) The field of social ups and downs’ One has to welcome with equal-mindedness fame and blame, respect and ridicule, profit and loss, and such other responses and reactions from the society in which one has to grow and struggle. Fortune is as much a challenge to one’s equanimity as misfortune.

(3) The field of knowledge with its ups and downs. Until the summit of knowledge wherefrom one experiences the One which has become this vast make-believe, there are many temptations and obstacles that lead the seeker astray. The student is inclined to give up the climb altogether when he feels exhausted or when he feels that he has reached the summit. The Gita defines a Pandit or learned man as a Samadarsi--he who has gained the awareness of the same One in all beings. The Jnani has gained Samatva when he is convinced of the One being the Truth of all and when his thoughts, words and deeds are guided by that conviction.

(4) The field of devotion with its ups and downs: Here too there is a great deal of racoon and fanaticism, prejudice and persecution, which arise out of ignorance of the One, the sameness of the God whom all adore, through various rites and rituals, modes and methods. There is only One God and He is Omnipresent.

(5) The field of actvity with its ups and downs must be sanctified by divinising the purpose. When work is sublimated into worship, defeat and disappointment will not dishearten. Success will not promote pride; it will lead to humility and gratitude for grace. Work performed as duty, as due from us to society brings the reward of joy, for we have utilised the knowledge and skill, endowed by God through society, for serving society itself. The Samatvam (equal-mindedness) that can sweeten and lighten life is best exemplified in Radha and her devotion to Krishna. It is the awareness of the unity of the river and the sea, the indvidual self with the Omniself, the Atma with the Paramatma. Reaching the Source is the Destiny; desire to flow steadily and straight towards the Source is Devotion. The pang of separation, the agony arising from neglect, the yearning to overcome obstacles, the joy of contemplation, the ecstasy of self-annihilation, these add up to the supreme identification of Radha with her Lord, Shri Krishna.

Education for Samatvam

There are many assembled here, who have joined the University in search of knowledge and skill. They must endeavour to know. the Atma resident in them in order that faith in Atma can grant them wisdom, which is knowledge of the Highest. Now, seekers of knowledge are concerned only with what they think they are and what others think they are, ignoring the genuine quest of what they really are. Therefore, they are their own enemies! They are caught in the coils of anxiety, fear and misery. They are fascinated by the trivial tinsel that they see. They believe whatever is seen and waste their life struggling, succeeding and losing. Pashu