Equanimity in the Bhagavad Gita

II Om Shri Paramatamney Namah II

Bhagavad Gita teaches Samatva, the path of Equanimity

The key message of all the Yogas (Bhakti, Karma, Dhayaan, and Gyaan) taught in the BG is to
be established in samata, i.e., equanimity. It is the touchstone of spirituality. If samata is not
there, no matter how many qualities one may have, one is still belaboring under delusion. The
greatest hint about this master key is provided in ¼ of a shaloka: Vasudevah sarvam iti (BG
7.19)—Vasudeva is all there is!

An important half verse (BG 5.19) states “Nirdosam hi samam Brahmm”—the Absolute
(Brahman) is pure and distinction-less/equanimus. When our mind becomes stainless and our
intellect becomes “sama”— “balanced and equanimous”—we have attained oneness with the
highest principle of existence for “That” principle is pure and balanced. This samata can only be
attained by self-purification—anntahakarana shuddhi—the purification of mann, buddhi, chit,
and ahankaara. The best means to attain this is to realize that all happenings occur due to various
permutations and combinations of the three modes, i.e., gunas—satt, raajas, and taamas. These
gunas are born of Prakriti (Nature) which operates under the direction of Purusha (Paramatama)
because Vasudevah sarvam iti. This enables us to carry out our prarabdha-vash actions in a
detached manner without the tag of doership.

Arjuna is therefore advised to go beyond these three modes of Nature:

trai-gunya-vishayä vedä nistrai-guëyo bhavärjuna

nirdvandvo nitya-sattva-stho niryoga-kshema ätmavän    (BG. 2.45)

(The Vedas (karam-kaanda portions) deal with the triad of gunas. Be, O Arjuna, free from the
triad of the gunas, free from the pairs of duality, free from acquisition and preservation, ever
remaining established in the quality of sattva, and centered in the Self.)

The best guidance for this stance is provided in the BG verses 3.27, 3.28, 5.8-9, 5.1, 7.14, 13.21,
13.29, 15.19, 18.49, 18.50. Imbibing the true essence of these verses enables us to carry out our
actions without any attachment or aversion—raag-dvesh—to the actions themselves, to their
actor, and to their results.

This is the first step towards samata.

In the Bhagavad Gita, the very first definition of Yoga (union with Divine) is said to be “samata”
(BG 2.48). Then in BG 6.23 we read “dukha-sanjog-viyog yog sanjittam”—That state is called
Yoga which transcends the contact of sorrow. This is the “dexterity/skillfulness” in actions—
yoga karmsu kaushalam. Swami Ramsukhdasji states that BG 2.48 and 6.23 “define” what is
Yoga in the Gita and BG 2.50 states the glory of Yoga. So, yoga according to the Gita is samata.
Such is the supreme importance of samata. To be established in this samata is called real yoga:
Samatvam yogah ucyate. The complete verse is as follows:

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yoga-sthaù kuru karmäni sangaà tyaktvä dhananjaya

siddhy-asiddhyoh samo bhütvä samatvam yoga ucyate (BG 2.48)

[By being steadfast in Yoga, O Dhananjya (Arjuna), perform all your actions, casting off
attachment, remaining equanimous in success and failure. Equanimity is called Yoga].

Sri Shankracharya’s comment on this verse: ‘What is that yoga established in which one should
perform actions? This only: remaining equanimous in success and failure. This (evenness of
mind) is what is called yoga.’

Then, finally, perhaps the most important verse in the entire Gita (2.16) tells us this: na ‘stoh
vidhatey bhavo, na ‘bhavo vidhatey sattah: The unreal never is and the Real never ceases to be.
Combine this verse with Vasudevah sarvam iti, and you will have the greatest recipe for samata.
When this occurs one sees oneness everywhere, in everyone, and in everything—Vasudevah
sarvam iti.

The opening verse of Isa Upanishad also says the same thing: ‘Isa vasyam idam sarvam…tena
tyaktena bhunjjhitha—All that there is, is pervaded by the Lord…Renouncing (the false sense of
ownership/doership) thus, verily rejoice.’ This is the greatest blessing, the end of all sorrows.
After all, ‘To him who sees unity, what delusion is there, what grief?’ (Isa Upanisad, 7): tatra ko
mohah kah shokah ekatvam anupashatah. If one’s mano vritti—deep understanding— is that
Vasudevah is all there is and that the Real never ceases to be, what is there then to worry about.

This is the final step towards samata.

This can only happen when, with God’s grace, one gets established in Parabrahmm
Paramatama—Vasudevah sarvam—since Brahman alone is the ever-Immutable, ever-
homogenous, and ever-Equanimous-basis (sarva-adhishthaan) of all (BG 5. 19).

The culminating verse on equanimity in the entire BG is perhaps this one:

na prahåñyet priyaà präpya nodvijet präpya cäpriyam

sthira-buddhir asammüdho brahma-vid brahmani sthita. (BG 5.20)

[Resting in Brahman, with mind steady and without delusion, the knower of Brahman neither
rejoices in receiving what is pleasant nor grieves on receiving what is unpleasant.]

This is the real meaning of the verse ‘yogah karmasu kaushlam’ (BG 2.50). The common
translation of this important verse is: “Yoga is skillfulness in action.” If we take this to be the
true import of this verse, we then run into a great difficulty in explaining such instances: The
actions of a thief who is skillful in the art of theft or a sniper who is skillful in the art of killing,
will their actions qualify to be called yoga? Obviously, the Radiant One meant something more
profound. Swami Ramsukh Dasji says that this verse—yogah karmasu kaushalam—does not
present the definition of yoga; instead, it denotes the importance of yoga. He adds that we

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should rather translate this verse as follows: Equinimity (Samata) in actions is verily the
skillfulness (yoga) in actions. This interpretation is in keeping with the context where this verse
occurs in the BG, i.e., in that section of chapter 2 (verses 38-53). Also, this fully reconciles with
Sri Sankara’s commentary on this verse. Says Sankara: “Skillfulness means the wisdom of
equanimity with regards to one’s success and failure while engaged in actions—called one’s own
duties (sva-dharma)—with the mind dedicated to God.” (Gambhirananda,1984, p. 96). And this
is exactly how Sri Sankara has interpreted verse 2.48 that defines yoga in terms of samatav.

In sum, the skillfulness in actions lies in the wisdom of equanimity, dedicating them all to
Vasudevah, which is all there is. The whole art and science of Karma Yoga lies in just this
understanding. And this samatav-sthitti is also the sahaj avasthaa of all saints and sages, the
epitome of all spiritual realization. Sarva Mangal Managalam!

Bibliography
Gambhirananda, S. (1984). Bhagavad Gita with the Commentary of Sankaracharya. Calcutta: Advaita
Ashrama.

Gambhirananda, S. (2001). Eight Upanisads with the Commentary of Sankaracarya Vol.1 & 2. Kolkata:
Advaita Ashrama.

Ramsukhdas, S. (2007). Srimad Bhagavad Gita: Sadhak Sannjivani. Gorakhpur, India: Gita Press.

Sastry, A. (1995/1897). The Bhagavad Gita with the commentary of Sri Shankaracharya. Madras, India:
Samta Books.

Swarupananda, S. (1996). Srimad Bhagavad Gita. Calcutta: Advaita Ashrama.

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