Jaina Mysticism and Other Essays

SR No.: 006933
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 2002
Total Pages: 166
Language: English
Classification: Book_English
File Size: 17 MB

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actions, but the latter are the subject of ethical enquiry, since they are either moral or immoral. It has been very well recognised that non-human actions are unconscious, and therefore instinctive, and the human actions which are conscious are deliberative.
It is with human actions that we are concerned here. Human beings are behaving with other human beings and with other non-human beings either morally or immorally. Now the question is: what end does make human actions moral? and what end does make human actions immoral? The Jinist may answer: If the end is good (Subha) the action that is directed towards it will be called moral action or right action, and if the end is bad (Aśubha), the action that is directed towards it will be called immoral action or wrong action.
According to Kundakunda Subha Bhāva is good and Aśubha Bhāva is bad. The examples of Subha Bhāva are: (1) Devotion to Arhanta, Siddha, Sadhu and to moral values, respect for the persons to be revered's. (2) Compassionateness towards those who are ir distress and are thirsty and hungry. (3) Charity and a state of mind bereft of anger, pride, deceit and greed18. The examples of Aśubha Bhāva!' are: (1) Conduct mixed with excessive sluggisness, (2) mental states infected with anger, pride, deceit and greed, (3) sensual indulgence, (4) belittlement of others, (5) affliction caused to others, (6) employment of knowledge in unworthy and base object, (7) cruelty and immoral inclinations.
The above discussion takes us to the view that the wordly human beings who have identified themselves with the non-essential modifications (Vibhāva Paryāyas) from beginningless past are capable of leading an ethical life in society. They are no doubt useful for society and its development. Though they are dedicated to multi-dimensional social progress, yet they are not completely free from mental tensions in observing moral prescriptions.
Jaina Mysticism and other essays
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