samatvaṃ yoga ucyate.
“Equanimity is called yoga.”
Structure
samatvam yogaḥ ucyate
yogaḥ (yoga) samatvam (equanimity) ucyate (is called)
Word-by-Word Grammar
| Word | IAST | Type | Grammar | Meaning |
|---|---|---|---|---|
| samatvam | samatvam | noun | nominative · singular · neuter | equanimity |
| yogaḥ | yogaḥ | noun | nominative · singular · masculine | union |
| ucyate | ucyate | verb | √vac · passive present · third | is called |
Scholarly Commentary
Advaita Vedānta (Ādi Śaṅkarācārya): According to Shankara, the concept of samatvaṃ or equanimity in this verse underscores the essence of yoga as a state of consciousness that transcends duality. Shankara's commentary on this verse, though not directly available, can be inferred from his exegesis on similar passages, where he emphasizes the importance of a balanced mind (sama) as a means to realize the non-dual nature of reality (Brahman). This verse points to the identity of Brahman and ātman, suggesting that true yoga is the realization of this oneness. In his commentary on the Brahmasūtra, Shankara explains that the ultimate goal of yoga is to experience this unity, and equanimity is a crucial step towards this realization. By citing the example of a 'sthitaprajña' (one of steady wisdom), Shankara shows that equanimity is not just a mental state but a reflection of the ātman's inherent nature, untainted by the flux of worldly experiences.
Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): In the Vaiṣṇava tradition, particularly through the lens of Rāmānujācārya, this verse is seen as emphasizing the importance of devotion and surrender to a personal deity (Īśvara) as the ultimate goal of yoga. Rāmānuja, in his commentary on the Bhagavad Gītā, interprets 'samatvaṃ' as the attitude of being equanimous in the face of all experiences, recognizing them as manifestations of the divine will. This equanimity is not a stoic indifference but an active engagement with life, rooted in the conviction of God's omnipresence and benevolence. The relationship between the jīva (individual soul) and Īśvara (the Lord) is central, with the jīva striving to achieve a state of devotion and service (bhakti) towards Īśvara, thereby experiencing equanimity as a natural outcome of this relationship.
Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekananda, a key figure in Neo-Vedānta, interprets this verse as advocating for a practical and inclusive approach to spirituality. In his lectures and writings, Vivekananda emphasizes that 'samatvaṃ' or equanimity is not merely a philosophical concept but a vital principle for living a balanced and meaningful life. He connects this idea with the broader theme of service to humanity, suggesting that true yoga is not just about individual spiritual achievement but about applying these principles in daily life and service to others. Radhakrishnan, another influential figure in modern Indian philosophy, similarly underscores the universal relevance of equanimity, viewing it as a bridge between the individual's inner life and outer actions, facilitating a more harmonious and ethical engagement with the world.