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INTRODUCTION
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and sexual inclinations of all kinds (NS 132), and practice of righteous and pure concentrations (NS 133). 159
Thus, self-restraint or subsidence of passions (shama or prasham) has necessary concomitance with equanimity. One without the other is not sustainable. Amrtachandra observes:
Self-restraint (samyam) is conduct accompanied by enlightened (samyak) intuition and knowledge. Conduct is dharma; dharma is equanimity; equanimity is state-of-evolution of the self devoid of infatuation (moha) perturbation or mental agitation (kshobha) [resulting from attachment and aversion). Therefore, equanimity is the characteristic of the self-restrained (PS 241 AC).
In Uttarajjhayana (25.32) a samana is defined as one who is endowed with equipoise (samayaye samano hoi). The same characteristic of a saint (sadhu) is found in Emperor Ashoka's inscriptions in Girnar (13, Girnar). In Buddhist literature as well, the word “samand” is frequently used and a samana is described as one who has controlled all his sins and subdued his passions and is tranquil (Dhammapada 19.10). Importance of Self-restraint
Significantly, self-restraint (sanjam in Pk., samyam in Sk.) is considered synonymous with samana. How can one be a samana without self-restraint? (PS 236). A samana is considered to be selfrestrained (sanyat) if he practices five-fold self-regulations (samiti), the three restraints (gupti) (of mind, speech and body), controls his five . senses, has conquered his anger, pride, greed, etc. passions (kashaya) and is completely endowed with intuition and knowledge (PS 240, see also PS 263-264 and 268-269).
The three-fold restraint (gupti), which does not figure in the 28 mula-guna, is emphasized in Pravachanasara 238, which states: “That karman which one without knowledge destroys in hundreds of thousands of crores of existences (lives), a knower (jnata) possessing threefold restraint (gupti) (of mind, speech and body) destroys in a mere breath.” In Pravachanasara 226, Kundakunda speaks of being free from passions. In Pravachanasara 268, he advocates the subduing (shamit) or subsidence of passions. In Pravachanasara 272, he speaks of the self being in a peaceful and calm_state (prashanta atma). Since indulgence in sense objects and passions are described as a sin in
