Jaina Mysticism and Other Essays

Author(s): Kamalchand Sogani
Publisher: Prakrit Bharti Academy

Page 68

and ought to be put to unrestis. It is a unique and unparalleled statement in the entire Jinist literature. I need not say that it basically embraces all the aspects of social experience in its normative perspective. The political organisation, the economic orientation and the institutional set up can easily derive inspiration from this ethically significant statement. Owing to the all-inclusive nature of Ahimsā the Puruşārthasidhyupāya seeks to explain falsehood-truth, stealing-non-stealing, unchastity-chastity, possession-non-possession etc. as forms of Himsā-Ahiṁsāl6. This way of expression regards Ahiṁsā as the essence of all virtues, thus giving supreme status to Ahimsā it deserves. Her
(2) Narrow meaning of Ahiṁsā : The above meaning of Ayāro and the Puruşārthasidhyupāya is representative of the extent which Ahimsā is supposed to include, although most of the Jaina texts seem to include in Ahiṁsā only non-killing'?. It should be borne in mind that if Ahiṁsā is understood only in the sense of non-killing, it is narrow and socially not of wide significance. In fact, killing is the last limit of Himsā and not the only expression of Himsā. There are hundreds of expressions of Himsă and Ahiṁsā below that last limit.
After defining Subha or good in terms of Ahirsā in the comprehensive sense, we now propose to discuss, what is the good or the Šubha according to the Jinist? In other words, the question now confronts us is : What kinds of things are intrinsically good according to the Jinist? This means that there are ends which are to be desired for their own sake. The Jinist does not subscribe to the view recognised by: Dewey that there are no ends intrinsically good or worthwhile in themselves. The Jinist view is that not all things are instrumentally good. There are goods which are final and intrinsic and should be pursued for the goods themselves.
This brings us to the distinction between 'good as a means' and 'good in itself'. What I wish to say is this : the question what is the good i.e. what things are good comprises two things namely (1) good as a means, and (2) good in itself. But the definition that "Good is an experience in tune with
Jaina Mysticism and other essays
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