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question, as Moore says, 'what is the good?' i.e. what things are good? In order to understand 'the good or the Šubha the first step is to understand, what is good or what is Subha?
What, then, is good or śubha ? How is śubha or good to be defined? According to the Jinist, Subha is an experience in tune with Ahiṁsā. The experience in tune with Ahiṁsā is a complex phenomenon. The ingredients of this experience are analysable into knowing, affecting and active elements. Subha Anubhava is constituted by these elements. It is called Subha Cāritra in Jaina ethics. Subha Caritra without Ahimsā is inconceivable. Thus good or Subha, according to the Jinist, is definable, since the experience which it entails is complex, therefore, analysable into its constituents. The experience of good is not a simple unanalysable experience. Had it been so, it would have been indefinable.
We can better understand the nature and importance of the question, 'What is good or Subha in the realm of ethics?' when we find that it is like the question, 'What is Dravya (substance) in the realm of metaphysics?' . The definition of Dravya given by the Jaina Ācāryas is : Dravya is that which is Sat (being).' Here "being' is used in a comprehensive sense and not in any particular sense. But no particular thing can be apart from being'. Logically speaking, we may say that 'being' is the highest genus, whereas particulars are its species and the relation between the two is of identity in - difference. Similarly, when I say that “Subha is an experience in tune with Ahimsā”, I am using the term 'Ahiṁsā' in the comprehensive sense and not in a particular sense. But no particular Subha can be separated from Ahiṁsā and Ahimsā manifests itself in all particular Subhas. In a logical sense it can be said that Ahimsā is the highest genus and particular Ahimsās are its species, and the relation between generic Ahiṁsā and particular Ahiṁsā is a relation of identity in-difference. As for example, in non-killing and non-exploitation, though the identical element of Ahiṁsā is present, yet the two are different. So the above is the most general definition of Subha just like the definition of Dravya.
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