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Tattvārthasūtra
aforementioned, equanimity (kşānti), and purity (śauca) – freedom-from-greed – lead to the influx (āsrava) of karmas that cause pleasant-feeling (sātā vedanīya).
Living-beings (bhūta) are those who are born in different conditions of existence owing to the rise of karmas. The devout (vratī) are those who observe the five vows such as non-injury (ahimsā). They are the householders, called 'samyatāsamyata', and the ascetics, called 'samyata', who renounce the world. Fellow-feeling for or distress at the sufferings of others, as if these were one's own, is compassion (anukampā). Compassion is towards all living beings in general and to those who practise the five vows in particular. Bestowing gifts on others with the object of benefiting them is charity (dāna). The one who makes an effort to put an end to worldly existence, but has not given up his attachment (rāga), is called 'sarāga'. To restrain oneself from undesirable activities towards living-beings and control one's senses is 'samyama' – restraint. The 'samyama' - restraint - of one who is with attachment (sarāga), or restraint-with-attachment, is ‘sarāgasamyama'. 'Samyamasamyama', 'akāmanirjarā', and bālatapa'are also included by the word 'ādi'. 'Yoga' is concentration or application of the mind. The application of the mind in these – compassion (anukampā), charity (dāna), and restraint-withattachment (sarāgasamyama), etc. - is intended in the sūtra. Equanimity (ksānti) is the renunciation of the four passions (kasāya) like anger (krodha). Freedom-from-greed is purity (sauca). The word ‘iti' in the sūtra indicates 'these types'. Thus, the worship of Lord Arhat and rendering help or service - vaiyāvrattya - to the young and the old ascetics are also included herein. Though the term livingbeings (bhūta) includes those who observe vows, they are mentioned separately in order to indicate that they deserve compassion chiefly or pre-eminently. All these lead to the influx (āsrava) of karmas that cause pleasant-feeling (sātā vedanīya).
The causes of the influx (āsrava) of deluding (mohanīya) karmas are to
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