EQUANIMITY

Order and equilibrium are essentialities in the cosmic state of things. Equanimity, or samatva, refers to the state of being even-minded, calm, and composed in any circumstance. A person with such a characteristic is said to be able to maintain his equilibrium and remain centred, regardless of the circumstances he may encounter. He is not easily swayed by the eventualities in life's processes. He always maintains a sense of perspective and detachment. It enables him to accept all circumstances with serenity.

Human beings exhibit a two-dimensional role pattern. First, based on the body-mind-intellect mechanism; and second, based on the spiritual dimension. It is not that one dimension remains overwhelming always, but rather more often in an interactive way, with the tendency of one dimension to overwhelm the other.

However, the fact is that body-mind-intellect needs to be fostered under control as it embodies the atman (inner spirit) within its fold. The atman (inner spirit) simultaneously needs to be nurtured to raise the consciousness level to its fullest potential. The inner spirit is eternal, invisible, imperishable, and unchanging. It exists beyond the grasp of our ordinary senses and can only be perceived by a true perceiver. while the other mechanism is ephemeral. The true nature of the self is not limited to the individual ego based on body-mind-intellect mechanisms but rather is a universal consciousness that underlies all of existence. The pertinent issue is how to cultivate equanimity or a steady disposition. The answer is to imbibe virtuosity in all of our thoughts, actions, and deeds. Virtuosity nurtures the right habits and the right character, necessary pre-requisites for equanimity and steadfastness.

1. Outline

Virtuosity is intertwined with truth, knowledge, and purity. It is the basic foundation of equanimity and a steadfast disposition. A person should possess a virtuous character in order to imbibe the habit and disposition of steadfastness.

How men should live is a Socratic question in Plato. The Aristotelian answer is psychological well-being. An excellent human will be a person who is good at living life and who does it well and beautifully.  

Why the middle way? It enhances the elevation process to become steadfast in the extremes of happiness and sorrow. If pleasure is there, pain is not far behind. Similarly, happiness is conjoined with sorrow, bravery with cowardice, harmony with disharmony, order with disorder, war with peace, and so on. All these are intertwined. Virtues are things that are destroyed by deficiency or excess. It is a medium between the extremes of self-denial and self-aggrandisement. It is between asceticism and self-indulgence. Oscillation between two extremes of abstemiousness and dissipation is a travesty in pain and confusion.

Rise above the dualities of two extremes to remain steadfast, temperate, and moderate. The middle way is temperance, a virtue of self-discipline.

Developing a steady disposition requires practise and discipline. It involves learning to observe our thoughts and emotions without getting caught up in them and cultivating an inner awareness that allows us to remain grounded and centred.

Ultimately, the goal of a steady disposition is to cultivate a state of inner equanimity that allows us to live our lives with greater ease, grace, and wisdom. It conditions and moulds the human being’s body-mind-intellect complex for higher elevation to realise consciousness of the self, i.e., the consciousness of divinity within oneself. It is to realise, inculcate, and lead a life of Dharma, the righteousness of the eternal order and ways, in all aspects of the life process. The body, mind, intellect, and spirit mechanism's elevation journey starts from a bottom-up direction through control and detachment of the body from the mind and the intellect from the spirit domain, towards final liberation from all attachments based on the body, mind, and intellect tripod mechanism for final submersion in the Divine consciousness, the Brahman, the infinity, or the Supreme Being. It requires several life experiences, depending on the firmness of one’s detachment and divine devotion.

2. Indian Philosophical Tradition

Equanimity is one of the central themes in the Srimad Bhagavad Gita. The Bhagavad Gita emphasises the importance of cultivating equanimity as a means of achieving spiritual growth and ultimately attaining liberation. Arjuna in the Bhagavad Gita raises a pertinent question to Sri Krishna about his attachment, lack of equilibrium, and lack of balance as he is confused about duty and besieged with anxiety and faintheartedness.

kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ

yach-chhreyaḥ syānniśhchitaṁ brūhi tanme

śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam

Arjuna says to Sri Krishna, I am confused about my duty and am besieged with anxiety and faintheartedness. I am Your disciple, and I have surrendered to You. Please instruct me as to what is best for me. Too much attachment to the body-mind-intellect complex also brings sorrow.

Sri Krishna answers, "The wise lament neither for the living nor for the dead."

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ

āgamāpāyino ’nityās tans-titikṣhasva bhārata

The contact between the senses and sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent and come and go, like the winter and summer seasons. One must learn to tolerate them without being disturbed.

yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha

sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate

Noblest amongst men, that person who is not affected by happiness and distress and remains steady in both becomes eligible for liberation.

nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ

na chāti-svapna-śhīlasya jāgrato naiva chārjuna

Those who eat too much or too little, sleep too much or too little cannot attain success in yoga.

yuktāhāra-vihārasya yukta-cheṣhṭasya karmasu

yukta-svapnāvabodhasya yogo bhavati duḥkha-hā

Whoever is temperate in eating and recreation, balanced in work, and regulated in sleep can mitigate all sorrows by practising yoga.

By being temperate in bodily activities and practising yoga, we can become free from the sorrows of the body and mind.

In the Srimad Bhagavad Gita, Arjuna asks Sri Krishna the question of the disposition of persons situated in steadfastness and equanimity.

sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava

sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim

Sri Krishna answers, "When one discards all selfish desires and cravings of the senses that torment the mind and becomes satisfied in the realisation of the self, such a person is said to be transcendentally situated."

prajahāti yadā kāmān sarvān pārtha mano-gatān

ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate

So says Garuḍ Purāṇ, as one learns to turn the mind away from material allurements and renounces the desires of the senses, such a person comes in touch with the inner bliss of the soul and becomes transcendentally situated. The Kaṭhopaniṣhad goes ahead to say, "When one eliminates all selfish desires from the heart, then the materially fettered jīvātmā (soul) attains freedom from birth and death and becomes Godlike in virtue."

Sri Krishna in the Srimad Bhagavad Gita outlines twenty-six virtues of a saintly nature.

abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥ

dānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam

ahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunam

dayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalam

tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitā

bhavanti sampadaṁ daivīm abhijātasya bhārata

The saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion towards all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigour, forgiveness, fortitude, cleanliness, bearing enmity towards none, and absence of vanity

Sri Krishna advises Arjuna to perform his duty without attachment to the fruits of his actions and with a mind that is established in equanimity. He says,

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya

siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate

It means, "Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called yoga."

Sri Krishna also explains the characteristics of a person who has achieved equanimity. "One whose mind remains undisturbed amidst misery, who does not crave pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom."

duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ

vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

In the Srimad Bhagavad Gita, Sri Krishna explains that equanimity is the key to attaining yoga, or union with the divine.

jitātmanaḥ praśhāntasya paramātmā samāhitaḥ

śhītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayoḥ

It means the yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, and honour and dishonour. Such yogis remain peaceful and steadfast in their devotion to God.

Overall, the Srimad Bhagavad Gita teaches that equanimity is essential for spiritual growth and liberation. By remaining even-minded in all circumstances, we can attain inner peace and realise our true nature as divine beings.

The Vedic Upanishads are a collection of ancient texts from India that contain profound philosophical and spiritual teachings. One concept that is frequently discussed in the Upanishads is the idea of a steady disposition, or "sthira prajna."

According to the Upanishads, a steady disposition is a state of mind that is calm, composed, and balanced. It is characterised by an inner sense of tranquilly and stability, even in the face of external challenges and fluctuations.

The Upanishads emphasise the importance of cultivating a steady disposition as a means of achieving spiritual liberation, or enlightenment. They teach that by remaining steadfast and focused, we can transcend the fluctuations of the mind and attain a state of inner peace and harmony.

Gautam Buddha enunciates the golden middle path between severe asceticism and sensual indulgence. The golden mean is set by the eight noble paths. which, in all practical purposes, is to uphold equanimity and steadfastness:

(i) A correct view, an accurate understanding of the nature of things, specifically the Four Noble Truths ((a) the truth of misery or suffering, (b) the truth that misery originates within the craving for pleasure, (c) the truth that this craving can be eliminated, and (d) the truth that this elimination is the result of following a methodical way or path),

(ii) correct intention, avoiding thoughts of attachment, hatred, and harmful intent,

(iii) correct speech, refraining from verbal misdeeds such as lying, divisive speech, harsh speech, and senseless speech,

(iv) correct action, refraining from physical misdeeds such as killing, stealing, and sexual misconduct,

(v) correct livelihood, avoiding trades that directly or indirectly harm others, such as selling slaves, weapons, animals for slaughter, intoxicants, or poisons.

(vi) correct effort, abandoning negative states of mind that have already arisen, preventing negative states that have yet to arise, and sustaining positive states that have already arisen,

(vii) correct mindfulness, awareness of body, feelings, thoughts, and phenomena, and

(viii) correct concentration and single-mindedness.

3. Western Philosophical Tradition

Pythagoras, the famous Greek philosopher, took up the issue of virtue first, as noted by Aristotle, another Greek philosopher. Pythagoras says the soul is immortal, and its cultivation is achieved by upholding the truth and leading an ascetic life.

The four classic cardinal virtues outlined by the Greek philosopher Plato are prudence, fortitude, temperance, and justice.

Aristotle was emphatic about the "plurality of the character virtues" and "the connection of the character virtues."

Aristotle, in his work Nicomachean Ethics, defines a virtue as the "golden mean" between two extremes: courage between cowardice and foolhardiness, and confidence between self-deprecation and vanity. He says in the Nicomachean Ethics that "at the right times, about the right things, towards the right people, for the right end, and in the right way, is the intermediate and best condition, and this is proper to virtue."

He elaborates in the Nicomachean Ethics on thought, character, intellectual power, and ethical virtues.

Aristotle’s elaborations are with reference to feelings vs. capacities vs. states:

Feelings: "Appetite, anger, fear, confidence, envy, joy, love, hate, longing, jealousy, pity, in general, whatever implies pleasure or pain."

Capacities: "What we have when we are said to be capable of these feelings"

States: "What we have when we are well or badly off in relation to feelings If, e.g., our feeling is too intense or slack, we are well or badly off in relation to anger, but if it is intermediate, we are well off."

Aristotle adds that "First, then, neither virtues nor vices are feelings." "For these reasons, the virtues are not capacities either." "If, then, the virtues are neither feelings nor capacities, the remaining possibility is that they are states of character."

Aristotle describes how the highest types of praise, or the highest types of virtue, imply having all the virtues of character at once, and these in turn imply not just good character but a kind of wisdom. The four virtues that he says require the possession of all the ethical virtues together are:

a) Being of "great soul" or magnanimity; b) Justice or fairness; c) Phronesis or practical judgement; and d) The virtue of being a truly good friend or the nobility of a gentleman

Eat not to dullness; drink not to elevation, so said the American philosopher Benjamin Franklin, the famous polymath. He outlined his list of virtues with temperance because it was the virtue that would develop the self-discipline necessary to adhere to the other 12 virtues. Temperance calls for a man to avoid overindulgence in food or drink. "Habit took the advantage of inattention; inclination was sometimes too strong for reason." "The mere speculative conviction that it was in our interest to be completely virtuous was not sufficient to prevent our slipping, and that the contrary habits must be broken and good ones acquired and established before we can have any dependence on a steady, uniform rectitude of conduct."

These names of virtues, with their precepts,

a) Temperance: Eat not to dullness; drink not to elevation.

b) Silence: Speak not but what may benefit others or yourself; avoid trifling conversation.

c) Order: Let all your things have their places; let each part of your business have its time.

d) Resolution: Resolve to perform what you ought; perform without fail what you resolve.

e) Frugality: Make no expense but to do good to others or yourself, i.e., waste nothing.

f) Industry: Lose no time; be always employed in something useful; cut off all unnecessary actions.

g) Sincerity: Use no hurtful deceit; think innocently and justly, and if you speak, speak accordingly.

h) Justice: Wrong none by doing injuries or omitting the benefits that are your duty.

i) Moderation: Avoid extremes; forbear resenting injuries so much as you think they deserve.

j) Cleanliness: Tolerate no uncleanliness in body, clothes, or habitation.

k) Tranquillity: Be not disturbed at trifles or accidents common or unavoidable.

l) Chastity: Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another's peace or reputation.

m) Humility: Imitate Jesus and Socrates.

Franklin’s intention was to acquire the habitude of all these virtues.

4. Remarks

Rudyard Kipling, the famous British poet, encapsulated steadfastness and equanimity in his famous poem "If."

If you can keep your head when all about you

   Are losing theirs and blaming it on you;

If you can trust yourself when all men doubt you,

   But make allowance for their doubting too;

If you can wait and not be tired by waiting,

   Or, being lied about, don’t deal in lies,

Or, being hated, don’t give way to hating,

   And yet don’t look too good, nor talk too wise;

If you can dream—and not make dreams your master;

   If you can think—and not make thoughts your aim;

If you can meet with triumph and disaster

   And treat those two impostors just the same;.....

Srimad Bhagavad Gita clearly articulates the essence of equanimity and steadyfastness in the lines of

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan

ātma-vaśhyair-vidheyātmā prasādam adhigachchhati

But one who controls the mind and is free from attachment and aversion, even while using the objects of the senses, attains the grace of God.

tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ

indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

One who has restrained the senses from their objects, O mighty-armed Arjun, is firmly established in transcendental knowledge.

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī

yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

What all beings consider day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.

- Asutosh Satoathy