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Philosophy of Ācārānga Sūtra
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persons, because they are much too entangled in worldly attachments, some being unaware of the consequences of what they are doing, some for body-limbs and animal products, some for a purpose, some even without a purpose, some for taking revenge, some to face attack, some under certain future apprehensions and to ward off against that; some of their kith and kin, guests and staff, some claiming themselves to be the curer of all ills and diseases and boasting of doging things which have never been accomplished by anybody in the past, some for acquiring powers of Self, community, friends, gods and pitrs (dead parents and forefathers), kings, thieves; guests, misers, hermits and others, some for fancy fads of theirs, some simply for the sake of pleasures, some because of addiction, some because of wrong notions and labouring under mistake, some for curing ailments, some being fickel minded enough to launch their fierce plans --lest the body will fall for want of food, etc. Some people (are worried about) supporting the body for proper working by way of duty; some finding that in this world other people are not seen following the ethics, religion etc., then why should they alone do it and hence they freely indulge in fierce activity leaving behind all restrains and discipline.
D3. Therefore, people have been advised discriminative ( as against wholesale or complete) renouncement of activities based on intelligent mind-application with right knowledge. One should be very careful and weigh each and every action and its net consequences, because situations in life) are complicatedand on all sides there are sources of bondage and from them nothing escapes. This type of renouncement is the cure of all unhappiness and those who do not follow this course always remain in worldly grief. Well deliberated abstainment from furious activity is a feasible renunciation; ever alert attains it through evaluation on merits. One who is entangled in cruel activity is nescient about renunciation; whereas one who is away from it knows and follows the correct process of renunciation; those who is fully conversant with, and observes discriminative obstinence from, tormenting and rigorous activity is called a Muni.
D4. Besides, these activities have been classified. Good actions result in good karmas and bad doings in bad ones. Further, enlightened ones have chalked out such a path that for the wise followers of it, there is little or no bondage of karmas. Brave people have treated that path, it is neither unknown nor an impossibility. And who fully avoids the way of karma bondage is known as liberated in this world itself as if freed and released. If a virtuous man of right perception without any carelessness whatsoever and whose self is totally undisturbed and who is disciplined and free from passions.happens to afflict others, the resultant karma bondage in his case will be very meagre-balances off soon in the next moment or in the life only. The same material source can bring us bondage or save us from bondage - karmic matter or outer form of action alone do not decide the issue. Life without incurring bondage can be lead both in the midst of the society as well as in forests. An unfit person fails to lead such life wherever he may live, whether in the forests or in the society.
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