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Tattvārthasūtra
vows - mahāvrata – in the area outside his limited area of activity. Though there may be opportunity for gain outside his limited area, he does not direct his thoughts there. Thus he curbs his desire or greed (lobha). The region determined by villages, and so on, is the country or province. Desisting from activity outside the chosen country is the vow of abstinence with regard to the country - deśavirati. As in the previous instance, the householder practising this vow is supposed to observe great vows - mahāvrata - beyond his country. The activity which leads to sin without any advantage to self or others is purposeless sin - anarthadanda. Withdrawing from such activity is to be free from purposeless sin - anarthadandavirati. Purposeless sin is of five kinds, namely, evil thought - apadhyāna, preaching of sin - pāpopadeśa, negligent activity - pramādācarita, giving of hurtful things – himsāpradāna, and listening to undesirable stories – aśubhasruti. Wishing how others may suffer from victory and defeat, punishment, bondage, mutilation, confiscation of their possessions, and so on, is evil thought - apadhyāna. Speaking evil words which incite others to cause suffering to animals, to pursue commerce and activities causing injury to the living beings, and so on, is preaching of sin - pāpopadeśa. Cutting trees, digging the earth, sprinkling water, and so on, without any purpose, is negligent activity - pramādācarita. Giving hurtful things, such as poison, thorn, weapon, fire, rope, whip and stick, is the fourth kind of purposeless sin, i.e., giving of hurtful things – himsāpradāna. Listening to or narrating stories which provoke injury, lust, etc., is the fifth kind, i.e., listening to undesirable stories - aśubhasruti. The preposition 'sam' means 'to become one'. For instance, ghee merges - becomes one-with the thing mixed. To merge or become one is ‘samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, to become one with the self is 'sāmāyika'. For the time and within the place of his concentration, the householder practising ‘sāmāyika' observes great vows – mahāvrata - since he is free from minute (sūkşma) and gross (sthūla) injury (himsā), and other demerits. It is argued that, in that case, the householder should be deemed having
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