EQUANIMITY IN BHAGVAT GITA
योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || 48||2
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
*siddhy-asiddhyoḥ samo bhūtvā samatvaṁ* yoga uchyate
yoga-sthaḥ—being steadfast in yog; kuru—perform; karmāṇi—duties;
saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—Arjun;
siddhi-asiddhyoḥ—in success and failure; samaḥ—equipoised; bhūtvā—becoming;
samatvam—equanimity; yogaḥ—Yog; uchyate—is called
yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga uchyate
BG 2.48: Be steadfast in the performance of your duty, O Arjun, abandoning
attachment to success and failure. Such equanimity is called Yog.
SAMATVAM IS NEITHER DRAVIDA OR ARYA MODEL. BALANCED HEAD
RETENTION IS A BIG YOGA. IT NEEDS GUTS TO NOT ONLY CALL A SPADE A SPADE BUT
ALSO IT IS THE LIFE FORCE OF JUSTICE AND DHRMA. SARVE JANA SUKINO BHAVANTHU
IS NOT A LIE BUT SAMATVA ENFORCEMENT. BUT WE ARE SO WICKED THAT WE ACT AND
RE ACCT BUT NEVER CONDESCEND TO CORRECT OUR FOLLY.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |
बुद्धौ शरणमन्विच्छ कृपणा: फलहेतव: || 49||2
dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya
*buddhau śharaṇam* anvichchha kṛipaṇāḥ phala-hetavaḥ
dūreṇa—(discrad) from far away; hi—certainly; avaram—inferior;
karma—reward-seeking actions; buddhi-yogāt—with the intellect established
in divine knowledge; dhanañjaya—Arjun; buddhau—divine knowledge and
insight; śharaṇam—refuge; anvichchha—seek; kṛipaṇāḥ—miserly;
phala-hetavaḥ—those seeking fruits of their work
durena hy-avaram karma buddhi-yogad dhananjaya
buddhau sharanam anvichchha kripanah phala-hetavah
BG 2.49: Seek refuge in divine knowledge and insight, O Arjun, and discard
reward-seeking actions that are certainly inferior to works performed with
the intellect established in divine knowledge. Miserly are those who seek
to enjoy the fruits of their works.
Karma-yoga begins with an inquiry into the nature of action. While
most people ask “what actions should I do?”, the real question is “in what
way am I doing actions?” This shift in perspective is crucial because any
action, whether efficient or inefficient, reinforces two problematic
tendencies: Bhokta (the sense of being an enjoyer seeking pleasure) and
Karta (the sense of individual doership).
The Instrument Perspective: A Path to Freedom
The solution lies in seeing oneself as an instrument, like a pen writing
the story of life. The writer is Ishwara (the divine), and we are merely
the instrument through which action flows. When criticism or praise comes,
it's not really directed at the instrument but at the larger divine order.
This perspective helps reduce personal attachment to outcomes and results.
Without karma–yoga, actions create attachments, which lead to expectations
and a sense of entitlement. When these expectations aren't met, it results
in anger, frustration, and disappointment. This creates a cycle where we
seek more pleasure to cover up the pain of unmet expectations. The
limitations of action become evident when we consider how efforts can
appear “wasted”.However, with karma yoga, even seemingly “failed” actions
have value because they're transformed into opportunities for growth and
learning.Through karma-yoga, your actions don't just build external results
but also develop internal qualities.While Karma-Kanda from the Vedas is
doing action strictly for future results — with Karma-Yoga, actions are
done as a means of spiritual growth, or citta-shuddhi (mind
purification).Karma-Kanda focuses on enjoying pleasures here and hereafter,
while Karma-Yoga transforms every action into an opportunity for inner
development, regardless of external outcomes. The rigid mindset
(avyavasayatmika buddhi) develops primarily due to desires. Like children
constantly seeking the next pleasure, individuals become trapped in the
mindset of “if I do X, I will get Y.” This transactional thinking creates
a fixed pattern where life becomes an endless journey of doing this to get
that. The neural patterns become so deeply ingrained that the mind becomes
almost brainwashed, unable to see beyond its own limited understanding.
This rigidity manifests in statements like “my God alone is correct” or “my
way alone is right,” dismissing all other perspectives. They use “flowery
words” that sound convincing but lack substance, and when challenged, they
close themselves off, rejecting anything outside their scope of
understanding. Their minds are filled with images of heaven.
The Bhagavad Gita discusses the principle of
Samatvam, equanimity, with a great deal of clarity, in its discussion
of the Sthitaprajna, maker of stable wisdom, especially in Chapter 2. In
verse 2.38, Lord Krishna appeals to Arjuna, who is suffering in serious
moral crisis and asks him to maintain inner balance in the unavoidable
dualities in life: “Put as equals the pleasures and the pains, the
gains and the losses, the victories and the defeats; and
behold,you will not incur sin”. This verse is succinct where it is stated
that Samatvam actions were not only morally right but also
psychologically liberating, carried out without emotional attachment
to the results thereof. Krishna presents equanimity as not only a moral
duty, but as a way of acquiring inner freedom and only acting without
attachment to its consequences.Another powerful articulation appears
in verse 2.48“Doing your duty, make yourself equipoised, O Arjuna,
eschewing attachment to success and failure. This calmness is
referred to as Yoga.” To this end, Samatvam is not so much as
any emotional state according but rather a well-regulated way of
being, a self-indivisible and conscious condition of being that does
not get affected by success or failure hence representing the true essence
of Yoga as the inner path of integration. The Gita also applies the
concept of equanimity in relation to interpersonal perception, in
verse 18 of the fifth chapter: “The wise see with equal vision a learned
and humble Brahmin, a cow, an elephant, a dog, and even an outcaste.” This
verse emphasizes on samatvam as an eye through which a person looks
into the world without discrimination or prejudice. Samatvam in
turn is limitless, beyond internal control, and to that end,
conveys a larger sense of ethics; without the trappings of surface
differences, prejudices, and criticism. Samatvam is based on three
philosophical foundations that include detachment to the results of
actions (Karma Yoga), knowledge of impermanence of earthly
experiences, and Realization of the True Self(Atman).Detachment to the
results of actions (Karma Yoga): The major ethical theme of the
Bhagavad Gita lies in the necessity to do his duty to the best
of his abilities and renounce attachment to the outcomes. Active
detachment does not mean passivity and resignation; it stands for liberated
involvement, action free of the psychological penalty of anticipation and
dread. This personalization facilitates cognitive purity,
psychological liberation, and eliminating the emotional mayhem that
the outcome-based anxieties tend to cause (Arora, 2019).Knowledge
of impermanence of earthly experiences: The Gita constantly reminds
us of the temporal state of worldly experiences: pleasure and pain,
success and loss, happiness and grief are compared to the passing of
seasons which arrive and pass away (Bhagavad Gita 2.14.). Being
aware of this impermanence keeps people less attached to the
labile states of the emotions. This knowledge helps to cultivate the
attitude of equanimity and stability, not responsiveness. Realization of
the True Self (Atman):At its highest ontological background,
Samatvam involves a proximity to the realization of the Atman:
the eternal, unchanging, self beyond the fluxes of the body, mind and
ego. When it comes to aligning with this inner core, which is not subject
to external experiences, people will enjoy the ability to transcend
dualities and become deeply aware of inner unity and psychological strength
.Such self knowledge nurtures a permanent equanimity which makes a
person less susceptible to the mayhem of the outside world and
emotions (Sivananda
Saraswati, 2010).2.2 Psychological Implications of Samatvam: The
psychological implications of the philosophical vision of Samatvam
are deep-rooted, which overlap with most of the objectives of
modern mental health practices. Its cultivation addresses several
fundamental elements of emotional and intellectual well-being.
Firstly, Samatvam, helps in lowering emotional reactivity. Those who
have been trained in equanimity have less impulse to react quickly
to an external stimulus. They rather learn to take breaks, to notice
their emotional reactions, and to select conscious responses. Such an
ability to observe, instead of reacting, reduces the affectedness of
negative mood states like anger, worry or despondency. The practice
of emotional distancing makes the coping and decisions more adaptive .
Secondly, the concept of Samatvam makes a person cultivate inner peace
and resiliency. It forms a solid psychological foundation because it
teaches the mind to get rid of the ups and downs of pleasure and pain.
People will have fewer alternations between feeling excited and being
miserable and better able to survive stress, set back or crisis
gracefully. This inner strength is particularly useful in a system
of therapy where the ability to control emotions and be stress-free
is prevailing
Thirdly, Samatvam practice is efficient in relation to and supports
the emotional intelligence and self-mastery. At the center of this
issue of emotional intelligence is the fact that it involves
perception of emotions, comprehension of those emotions and
ability to control them. Samatvam enhances these abilities as it
(Self-awareness and composure) is promoted by Samatvam . Practitioners
learn to be more aware of what emotionally upsets them, they learn to
respond calmly to affective forces, and they learn to be more consistent
in behaving in ways that are consistent with their values
instead of being driven by short lived emotional moods. This
brings about a feeling of independence and self efficacy that
enables the persons to have integrity and purpose and cope with life
adversities. Essentially, Samatvam presents a comprehensive model
of managing emotions, self-development and psychological health.
It is strong in its stress on disconnection,
Cultivating Emotional Resilience: Integrating the Bhagavad Gita’s Concept
of Equanimity into Cognitive Behavioral Therapy )(CBT) for Enhanced
Emotional Regulation The *International Journal of Indian Psychology:*
And last but not least, CBT focuses on the development of
long term emotional stability through internal reinforcement of
newly applied thinking, feeling and acting. By means of regular
training, homework tasks and daily life experience, the clients
will eventually internalize adaptive routines which sustain
emotional stability and well-being. The new habits become the integral
part of them with time and guide people toward becoming more
psychologically flexible and have a long-term ability to
emotionally manage them.
4. The Integrated Framework: Samatvam-Enhanced CBT for Emotional
Regulation The concept of Samatvam-Enhanced Cognitive Behavioral
Therapy (SE-CBT) is a novel integrative treatment paradigm that
incorporates the evidence-based systematic methods of Cognitive
Behavioral Therapy with the ancient wisdom and thought
process of the Bhagavad Gita familiar yet the concept of
Samatvam or equanimity. Although CBT is an effective method of
treating emotional dysregulation through cognitive and behavioral
interventions, the use of Samatvam can be thought of as offering a more
profound level of support that is based on inner balance,
acceptance, and Needful action. *This synergy results into an overall*
route-way towards relief and long-term psychological fortitude
through a synthesis of cognitive processes in the mind with the larger
philosophical picture on person and perspective. How the key elements
of the CBT (Thoughts, Behaviors, Feelings) are, in essence,
intergraded with the principles of the Bhagavad Gita on
non-attachment (Nishkama Karma), duty-oriented action (Dharma), and
equanimity (Samatvam).
And can we find one today? K Rajaram IRS 8526
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoppb-t2JbGcNPWaRX9r_ap4GS7fQuRm%2BPXT%3DFdw0Vm16w%40mail.gmail.com.
