Right and the Good in Jaina Ethics

SR No.: 006938
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: ZZZ Unknown
Total Pages: 22
Language: English
Classification: Book_English
File Size: 3 MB

Page 13

Thus the definition of Subha as the experience in tune with Ahimsa is the most general definition like the definition of Dravya as that what is Sat. The former can be thought of evaluatively, just as the latter can be thought of factually i.e. value neutrally.
It is alright that good is definable as the experience in tune with Ahimsa, but it may be asked: what is Ahimsa? Now the question, what is Ahimsa in the value-world is like the question what is Sat in the factual world? Just as Sat is understandable through the particular examples of things like pen, table, book etc., so also Ahimsa is understandable through the particular examples of Ahimsa, like nonkilling, non-exploitation, non-enmity, non-cruelty etc. When it is so easily understandable through examples, the craving for the definition of Ahimsa is pedantry serving no purpose. Ahimsa can be taught by examples, just as in arithmetic 2+2 = 4 can be taught to a child with the help of an example like two balls + two balls = 4.balls and gradually the child learns to do big sums without examples. In the same way Ahimsa can be understood gradually. The argument of understandability can not be adduced in the case of Subha without definition. For understanding Śubha, definition is a necessity, but a similar necessity does not exist for Ahimsa in view of the above-mentioned facts..
It may be noted that the Puruṣārthasidhyupāya defines Ahimsa by saying that the non-emergence of attachment etc. on the surface of self is Ahimsa11. This definition of Ahimsa has its own significance but this is not the type of definition required by the socio-ethical consciousness of mankind. To adopt the above definition of Ahimsa is tantamount to adopting the realm of mysticism, which does not concern us here. Our enquiry in ethics is concerned with the pursuit of Subha (good) and avoidance of Asubha (bad).
Now it may be asked how does Jaina ethics arrive at Ahimsa in defining 'Śubha'. What is its meaning?
Presuppositions of Ahimsā : (1) Ahimsa presupposes, first, a world of living beings, both human and non-human, along with the fact that each of them is constantly affecting the other and is being affected by the
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