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factually, i. e. value neutrally. Similarly, the understanding of general ahimsā shall come only through the particular examples of ahiṁsā, e.g. non-killing, non-exploitation, non-enmity, non-cruelty etc., though we can think of it evaluatively. I.may point out, in passing, that particular kinds of ahiṁsā are a matter of exploration. Every age develops many kinds of subtle hiṁsā which are a matter of exploration. Gross ahiṁsā like non-killing is easily recognisable but subtle ahimsā like non-exploitation is a matter of discovery. Thus different forms of ahiṁsā will ever be appearing before us and by our exploring outlook and tendencies. In fact, ahimsā presupposes a realm of living beings, both human and non-human. So śubha will be operative only in such a realm of living beings. In other words, the experience of subha will always be in relation to living beings : No living beings, no śubha. Thus the definition of subha as the experience in tune with ahiṁsā is the most general definition like the definition of dravya as that which is sat. The former can be thought of evaluatively, just as the latter can be thought of factually, i. e. value neutrally.
Thus all the goods represented by Kundakunda can stand the test of ahimsa in the comprehensive sense. We can speak of Kundakunda as a value-monist from the point of view of ahiñsā and a value-pluralist from the point of view of things that are good in themselves. This theory of intrinsic goodness may be styled 'ahissăutilitarianism'. This means that this theory considers ends tested by the criterion of ahimsā to be the general good which includes one's own good without any incosistency. This ahimsa-utilitarianism is to be distinguished from Hedonistic utilitarianism of Mill, but it has some resemblance with the Ideal-utilitarianism of Moore and Roshdall... i
The next question that arises is: 'What is the criterion of the rightness of action?' In this life an individual passes through many situations and as a moral agent or as an adviser he has to take decisions. So the interrelated question is : 'What must we do or advise others to do.in a certain situation?' Let me clarify this question. Suppose a man borrows a sword from his friend for self-defence for a particular period of time, shall he return it to him at the expiry of
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Jaina Mysticism and other essays
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