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प्रवचनसार
HTARITOf - [ THUT: ] 441 419 # cita HELGA TE [ 143Tela-etaf: ] शत्रु तथा कुटुम्ब के लोग इनमें समान भाव वाला है [समसुखदुःख] सुख और दुःख उसके लिये समान हैं [ प्रशंसानिन्दासमः ] बड़ाई और निन्दा-दोषकथन इन दोनों में समान है [ समलोष्टकाञ्चनः ] लोहा और सोना उसके लिये समान हैं और [पुनः जीवितमरणे समः] प्राणधारण और प्राणत्याग – ये दोनों भी समान हैं।
For the worthy ascetic (muni, śramaņa), enemy and kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, are alike (he maintains equanimity).
Explanatory Note: Conduct (cāritra) based on right knowledge (jñāna) and right faith (darśana) is proper restraint (samyama). Such restraint (samyama) is also called 'dharma' or equanimity (sāmyabhāva). Equanimity is the soul's nature when it is rid of delusion (moha) and consequent agitation (kşobha). The mark (laksaņa) of the ascetic (muni, śramaņa) with restraint (samyama) is equanimity (sāmyabhāva). When the ascetic does not differentiate between the enemy and the kinsfolk, happiness and misery, praise and censure, iron and gold, and life and death, he observes equanimity (sāmyabhāva). Dispositions like mine and his, pleasure and pain, propitious and unpropitious, favourable and unfavourable, and life and death, do not occur to the ascetic rid of delusion (moha). Such an ascetic has no dispositions of attachment (rāga) and aversion (dveșa) and experiences incessantly the pure-soul, of the nature of knowledge (jñāna) and faith (darśana). He knows all substances as objects-of-knowledge (jñeya), not as favourable or unfavourable objects. Rid of all volition (saņkalpa) and inquisitiveness (vikalpa), he remains established in equanimity (sāmyabhāva). He then experiences complete harmony of the Three Jewels - knowledge of the Scripture, faith in the objects of reality, and restraint (samyama) - with the soul-knowledge (ātmajñāna). Equanimity (sāmyabhāva), therefore, is the essential mark (lakṣaṇa) of the ascetic.
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