Right and the Good in Jaina Ethics

Author(s): Kamalchand Sogani
Publisher: ZZZ Unknown

Page 12

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 Ahimsā 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 śubha Cāritra in Jaina ethics. Subha Cāritra 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 śubha in the realm, of ethics, when we find that it is like the quesiton,' 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 śubha is an experience in tune with Ahiṁsā', I am using the term 'Ahimsa' in the comprehensive sense and not in a particular sense. But no particular śubha can be separated from Ahiṁsā and Ahiṁsā manifests itself in all particular Subhas. In a logical sense it can be said that. Ahimsā is the highest genus and partcular ahiṁsās are its species, and the relation between generic Ahiṁsā and particular Ahiṁsā is a relation of identity in-differnece. As for example, in non-killing and non-exploitation, though the identical element of Ahimsā is present, yet the two are different. So the above is the most general deifinition of śubha just like the definition of Dravya. It may be noted that we can understand being' only through the particulars, similarly, the understainding of general Ahìṁsā is possible only through the particular examples of Ahimsā, e.g. non-killing, non-exploitation, non-enmity, non-cruelty etc.