________________
BOOK III: THE CONDUCT
373
Therefore equanimity is a characteristic of the self-restrained.
So in regard to the two groups, enemies and friends, pleasure and pain, praise and blame, clay and gold, life and death, he is the same (samah).
Whoso,-being free from the infatuation, “this one is strange to me, this one belongs to me; this is a joy, this is a torment; this is an elevation to me, this is a humiliation; this man is useless to me and this thing is helpful; this means a maintaining of myself, and that is a complete destruction”– has not in regard to anything the duality of attachment and aversion; who continually experiences the self as having for nature pure faith and knowledge; who, having comprehended enemies and friends, pleasure and pain, praise and blame, clay and gold, life and death indistinguishably, merely as knowables, constantly abides in the self, which has knowledge for self, truly possesses equanimity in every regard.
That equanimity must be designated as a characteristic of him who is self-restrained, who has brought to perfection a simultaneity of selfknowledge with a simultaneity of Scripture-knowledge, conviction in the principles and categories and self-restraint.
Now he shows this self-restraint having a simultaneity of selfknowledge with a simultaneity of Scripture-knowledge, conviction in the principles and categories, and self-restraini to be identical with the path of liberation, otherwise called the shramana-state, characterized as mental-concentration:
111.42. He who is intent on the triad, world-view, knowledge and conduct together, is held to be in a state of mental-concentration; his shramana-hood is complete. (242)
When (1) through the modification of enlightened vision (samyagdarshan), characterized as comprehension (pratiti) of the principles (tattva) of knowable and knower as it is (read jneya-jnatr-tattva-tathapratiti-lakshanena), (2) through the modification of knowledge, characterized as experience (anubhuti) of the principles of knowable and knower as it is, (3) through the modification of conduct, characterized as abiding in the truth of seer and knower, which is effected by abstinence from any other action on the part of the knowable and the knower,-through these three modifications simultaneously the self,–by reason of intense mutual-interpenetration, manifested in a relation of thing enjoyed (bhavya) and enjoyer
