Vaishali Institute Research Bulletin 3

SR No.: 522603
Original Sutra Author: N/A
Author: R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur
Publication Year: 1982
Total Pages: 294
Language: English, Hindi
Classification: Magazine, India_Vaishali Institute Research Bulletin, & India
File Size: 6 MB

Page 52

ŠAMATVA YOGA
question why samatva-yoga is to be considered as the main theme of Gita ?' is still un-answered, I would like to submit some arguments in support of my view that the Gita is a treatise of samat va-yoga.
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(1) Though in the Gita the term yoga has been used at many places and in different contexts, we have only two definitions of yoga in the whole of Gita. The first one is 'samatvam yoga ucyate' ( and the second one is 'yogah Karmasu Kausalam' (: But the second one cannot be considered as a categorical definition of yoga as it is only a conditional or a relative definition, because the term Karmasu shows a condition. It only tells us that with reference to certain activity(), the skillful performance is to be called yoga. But this is not the case with the first one, It may be considered a categorical definition of yoga. It simply states that mental equilibrium is to be called
yoga.
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(2) Secondly in the 6th chapter of Gita Lord Krishna told Arjuna 'Thou must be a yogi because a yogi is superior to jñānin, karmin and tapasvin'; The question is what type of yoga does Krishna want to teach Arjuna? It can neither be a jñana-yoga nor a karma-yoga for the simple reason that here yogi is considered superior to jñanin and karmin. I think here Krishna is asking Arjuna to practise samat va yoga which is the supreme yoga.
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(3) Thirdly, the concepts of jñana, karma and bhakti attain their value by samatva only. It is 'samatva' which gives them value and validity. Without samatva they are like a cheque or a paper currency which has no intrinsic value of its own. In absence of samatva, jñan a can be a mere knowledge of scriptures but not jñana-yoga, and the same is true of karma and bhakti also.
(4) Fourthly, jnana, karma and bhakti are the mere means for realization of ultimate end, namely, God. But samatva is not only a means; it is an end itself. It is not for some thing else which stands outside of it. I think according to the Gita the sam, the brahman and God are one. Thus we can say that the concept of samat va is the sole basis of the ethics of the Gita.
Organic Basis of Samatva-Yoga
What is the justification in saying that our essential nature and our aim of life is samatva or, that samatva should be the directive principle of our life? What is the ground for its justification? To answer these questions, first of all we must understand the human nature. By human nature I mean his organic and psychological make-up. What do we