Samatva Yoga the Fundamental teaching of Jainism and Gita

Author(s): Sagarmal Jain
Publisher: Z_Shwetambar_Sthanakvasi_Jain_Sabha_Hirak_Jayanti_Granth_012052.pdf

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Aspects of Jainology Volume VI
can exhibit only what is potentially present in us. That is the whole process of sadhana is the transforming of capability into actuality. According to the Jaina tradition, if samatva is not our real intrinsic nature, we cannot achieve it by means of sadhanā, because sadhana is nothing but a practice of samatva. The three-fold path, of right knowledge, right belief and right conduct, depends entirely on the concept of samatva for its rightness. The three-fold path is only an application of samatva to the three aspects of our conscious activities, i.e. knowing, feeling and willing. According to the Jain Ethics, samatva should be a directive principle of the activities of knowing, feeling and willing.
Concept of Samatva in Gită
The Ethics of Gitä also is solely based on the concept of samatva. The words sama and samatva and their various forms occur in Gitā more than hundred times. The Gītā cntains many references, suggesting that the real nature of God is sama and so on. The Gita equates sam with Brahman, the ultimate reality. Acarya Sankara explained this by showing an identity between sam and Brahman, while Rāmānuja and others interpret that the sam is the quality of Brahman. But for our present purpose it hardly makes any difference. The Gītā mentiones that the God the amsi (31ft) of which, we are amsa (3), exists in the heart of every individual as a quality of samatva. Not only this but the way through which we can realise that ultimate reality of God is also samatva-yoga. In this way, the three basic presuppositions of the Ethics of Gita- the moral agent, the ultimate end and the path through which this ultimate end can be achieved, are also equated with the term samatva.
Gitä as a treatise of samatva yoga
A question may be asked why samatva-yoga is to be considered as the fundamental concept of Gită. Among the commentators of Gītā, there is a serious controversy; whether it is a treatise of jñana-yoga or bhakti-yoga or karmayoga. Among these commentators, Sankara is the supporter of jñāna-yoga. To him the knowledge alone can lead us to the realization of ultimate reality, the Brahman, While Rāmānuja and others held the view that it is only Bhakti through which we can realise God. Tilaka and Gandhi supported a third view that fundamental teaching of Gītā is, neither jana-yoga nor bhakti-yoga but karma-yoga. Dr. Radhakṛṣṇan and some others have tried to bring out harmony among these divergent views. But I think the basis on which we can reconcile these views is still missing.
How can we reconcile the views of jñāna-yoga, karmayoga and bhakti-yoga without any common element? My humble suggestion is that only with the concept of samatva we can reconcile these different view-points, because samatva is a common reconciling factor. Though the question why samatva-yoga is to be considered as the main theme of Gītā?' is still un-answered, I would like to submit some arguments in support of my view that the Gītā is a treatise of samatva-yoga.
(1) In the Gītā the term yoga has been used at many places and in different contexts, we have only two definitions of yoga in the whole of Gītā. The first one is 'Samatvam yoga ucyate' (3d) and the second one is 'yogaḥ Karmasu Kauśalam' (योगः कर्मसु कौशलम् ). But the second one cannot be considered as a categorical definition of yoga 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 (4), 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.
(2) Secondly, in the 6th chapter of Gītā Lord Kṛṣṇa 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 Kṛṣṇa want to teach Arjuna? It can neither be a jñāna-yoga nor a karma-yoga for the simple reason that here yogi is considered superior to jñānin and karmiņ. I think here Kṛṣṇa is asking Arjuna to practise samatva yoga which is the supreme yoga.
(3) Thirdly, the concepts of jñāna, karma and bhakti interit their value by samatva only. It is the 'samatva' which gives them value and validity. Without samatva they are like a cheque or a paper currency, having no intrinsic value of its own. In the absence of samatva, jñāna can be a mere knowledge of scriptures but not jñana-yoga, and the same is true with karma and bhakti also.
(4) Fourthly, jñāna, karma and bhakti are the mere means for realization of ultimate end, namely, God. But samatva is not only a means but 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 samatva is the sole basis of the ethics of the Gită.
Organic Basis of Samatva Yoga
What is the justification in saying that our essential