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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motive, for instance, feeling of revenge may be able to check certain criminal actions. However, in the former case we regard the actions as wrong, whereas in the latter we regard them as right. This means that the consideration of motives does not make any difference to the rightness or wrongness of actions. In other words, goodness or badness of disposition is to be distinguished from the rightness or wrongness of conduct. Thus if a right action is done from a good motive and the same action is done from a bad motive, though the goodness of the consequences will be the same, yet the presence of the good motive will mean the presence of an additional good in the one case which is absent in the other. 10
In conclusion, we may say that according to Jaina ethics the criterion of right or wrong is the goodness or badness of consequences. It rejects the view that certain rules ought absolutely always to be followed, whatever the consequences may be. No action is to be unconditionally done or avoided. No action can be our duty irrespective of the goodness of the consequences. The question whether an action is right or wrong, does not depend on motive, and the presence of motive whether good or bad constitutes an additional factor in the rightness or wrongness of actions.
SECTION (2) (Good and the good in Jaina ethics) We have said above that according to Jaina ethics right, ought and duty can not be separated from the good. Now the question that .confronts us is : what is intrinsically desirable, good or worthwhile in life according to Jaina ethics? What intrinsic values are to be pursued according to it? The answer that may be given is this : What is intrinsically good and valuable or what ought to be chosen for its own sake is the achievement of "Ahimsā of all living beings', the attainment of knowledge etc. But the basic question that remains to be discussed is the definition of good or Subha. Simple enumeration can not lead us anywhere. The question 'what is good?' is different from the
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