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158
THE ESSENCE OF JAINA SCRIPTURES
to rectify it by self-reflection and acceptance (alochana) of his fault (PS 211-212).156 The word "samana” (shraman in Sk. which means one who makes efforts), is used throughout Pravachanasara (except in PS 234 where sahu, sadhu, or a sajjan purush, i.e. a noble, simple, straightforward person is used), comes from the root sama, samo, meaning "to quiet,” (shama in Sk.). It is also a state of equipoise (PS 241 AC).157 Thus, shama, i.e. self-restraint (self-control or subsidence of passions), is considered the primary trait of samana (PS 236-237, 240). In fact, at several places (PS 201, 213, 214, 242, 246, 267 and 274), Kundakunda uses the word “samanya” (shramanya in Sk.), meaning the state of samana. The word “samana” is used for Lord Mahavira as well as religious and moral persons. 158 Equanimity
Equanimity is referred to in Pravachanasara 7 (see supra) and explained in Pravachanasara 241. Apart from equanimity, the other attributes of a self-restrained (sanjado in Pk. and sanyat in Sk.) shraman are the practice of five self-regulations (samiti), the three restraints of mind, speech and body (gupti), control of five senses, the subsidence of passions, and being endowed with intuition and knowledge (PS 240). Self-restraint is both internal and external (PS 211-212 AC). A shraman is also not attached to food or fasting, lodging or wandering (vihara), possession of things, and other shramanas. He also has no interest in useless, idle talk or gossip (vikatha) (PS 215). · In Niyamsara, Kundakunda categorically declares: “What is good of residing in a forest, the mortification of the body, observance of various fasts, study of the scriptures and keeping silence, etc., if the samana is devoid of equanimity?" (NS 124)
The characteristic features of an equanimous person are said to be: freedom from all sinful, unwholesome actions (NS 103 and 125), observance of three-fold self-restraint of mind, speech and body (gupti) and control of senses (NS 125), equality with all living beings (NS 126), observance of self-restraint rules (niyam), austerities (NS 127), freedom from distorted psychic dispositions arising from attachment and aversion (NS 128), abstention from mournful and cruel concentrations (NS 129), renunciation of meritorious and demeritorious or sinful mental states (NS 130), of scornful laughter, indulgence in sense objects, sorrow and hatred (NS 131), disgust, fear,
