Vishnuthvam and Samathvam

Bhaja Govindham 9

Verse 24

Tvayi mayi canyatraiko vishnuh vyartham kupyasi mayyasahisnuh |

bhava samacittah sarvatra tvam vanchasyaciradyadi vishnutvam || 24 ||

In you, in me and everywhere there dwells only one, the All-pervading Reality, i.e., Vishnu. Being impatient, you are unnecessarily getting angry with me. If you want to attain soon the status of Vishnu, be equal-minded in all circumstances.

In this verse Vishnu stands for Brahman. The definition of the word Vishnu is vye vyesti iti viṣhnu, i.e. one who pervades is Vishnu. So, the derivative meaning of the word Vishnu is the one who is all pervasive which denotes the one Absolute Reality called Brahman.  In fact Brahman, the Absolute Reality, is only worshipped in different forms and names depending upon one’s own disposition and emotional makeup.  In the earlier verse we saw that on successful Self-enquiry with the help of scriptural study under the guidance of a Guru, one discovers one’s basic identity as well as others’ also as Brahman, the one Absolute Reality.  Brahman pervades not only all animate beings but also all inanimate things as well, being the cause of the world. Here we have a scenario in which a seeker student gets impatient with his spiritual progress and expresses it openly to Guru. Guru here reiterates the basic truth which is repeatedly emphasised in Advaita Vedanta that Brahman is one without second and being the cause of the world is the essence of all sentient beings and insentient things in the world just as gold is the essence of all ornaments.  Ornaments may vary in shape and differ in use but in their essence they are one only as gold.  In the same way all human beings differ in name and form but in their essence one, as their Real Self is Brahman.  So his getting angry with himself is no different from getting angry with the Guru as well.  So here Guru advises the sadhaka that besides his other sadhanas, he should also never lose his temper and maintain equanimity in all circumstances to achieve his spiritual goal of Brahma Jnanam, which is as given in Chandogya Upanishad (3-14-1) “‘sarvam khalvidam brahma’ (all of this is Brahman) i.e. all of this is  Viṣhṇu. So this Jnanam is called Vishnuthvam here.  While defining Jnanam for Arjuna in Gita Lord Krishna emphasises Samathvam as one of the components of Jnanam in 13-10: “nityam cha samacittatvam-iṣṭaniṣṭopapattisu “(constant equanimity of mind in both agreeable and disagreeable circumstances, (in short, in all circumstances)) .  Earlier while advising Arjuna to perform his duties established in Yoga, Lord describes Samathvam as Yoga (Gita 2-48) itself: “siddhya siddhyoh samo bhuthva samatvam yoga uchyate” (even-minded in success and failure; equanimity is verily yoga).  

Verse 25

Satrau mitre putre bandhau ma kuru yatnam vigrahasandhau I
sarvasminnapi pasyatmanam sarvatrotsrja bhedajnanam II

Do not waste your effort to win the love or to fight against friend or foe, children or relatives. See your own Self, Athma in all beings and give up the sense of division (difference).

The discussion on topics of Self-enquiry and Samathvam is continued in this verse.   In the earlier verses we saw the importance of Samathvam for successful Self-enquiry which leads to Athma Jnanam. When one attains Athma Jnanam one realizes the oneness of all beings as all beings are basically the one Absolute Reality only.  When one bases all one’s human relationships on this understanding the feeling of difference disappears.  When one’s tongue gets bitten, one does not get angry with one’s teeth because it is of the same body only.   But when somebody else causes discomfort, one gets offended because it is from a different body. It is the vision of difference in the world that causes all frictions and unpleasant situations.  But as soon as one begins to see the Unity in this apparent diversity, the feeling of difference disappears.  Sri Ramakrishna Paramahamsa says “Beholding diversity is born of delusion; beholding unity is born of Enlightenment.”  With Enlightenment comes the feeling of oneness and then the distinction between people as relatives, friends, strangers and enemies goes.  And as a corollary hatred and quarrels and show of affection, that affect the mind and breeds agitations and tensions also go and one enjoys peace of mind.  Cultivating this vision of Oneness is advised in this verse while what happens when one does not get enlightened is narrated in the next verse.

Verse 26

Kamam krodham lobham moham tyaktva’tmanam pasyati so’hamI

atmajnana vihina mudhah te pachyante narakanigudhahII

Having given up lust, anger, greed and delusion, one experiences that he is indeed the Athma; Those who have no knowledge of Athma are fools and they suffer as in the hell.

We have seen in the earlier verses that on acquiring Athma Jnanam, one realizes that one’s Real Self is the Athma and the Athma is the same as the all-pervading Brahman, and this Jnanam was called Vishnuthvam.  In this verse Vishnuthvam is called So’ham, He am I (I am He), He standing for Brahman. We also saw that one engaging in Self-enquiry, acquiring the positive quality of Samathvam and blessed with Iswara’s Grace attains Athma Jnanam.  In this verse the negative qualities that one must eschew to qualify for Self-knowledge are listed.  They are kama, krodha, loba, and moha i.e.desire, anger, greed and delusion.   These along with pride and jealousy constitute the six fold vices that stand in the way of spiritual progress. All the human problems have their origin in one or more of these vices.  One who could not abandon these vices and has not gained Athma Jnanam is considered foolish and to suffer hell here itself swayed by these vices.  Lord Krishna conveys in Gita (16-21):

Trividham narakasyedam dwaaram naashanamatmanah; (Triple is the gate of this hell, destructive of the self)
Kaamah krodhastathaa lobhas tasmaadetat trayam tyajet. (lust, anger, and greed,—therefore, one should abandon these three.).  

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