Right and the Good in Jaina Ethics

Author(s): Kamalchand Sogani
Publisher: ZZZ Unknown

Page 17

mind that counts. This does not mean that the outward commission of Hiṁsā has no relevance. The importance of the internal state of mind should not be over-emphasized. The Purusārthasiddhyupāya tells us that he who exclusively emphasizes the internal aspect at the expense of the external forgets the significance of outward behavioural.
2. The second thing which is the good or good in itself according to the Jinist is the virtuous disposition and action and the appreciation for the virtuous. The virtuous are those who have disposition not to act unjustly22, who have disposition to bestow fearlessness on the fearful-3, to treat the distressed, the thirsty and hungry with kindness24, to act charitably towards the needy25. Besides, the virutous practise forgiveness26, straightforwardness27, humbleness28, egolessness29, nonacquisitiveness30, self-control etc. Such persons should be treated respectfully, so much so that they may not feel hurt in society3.
3. The third thing which the Jinist may call the good is knowledge. In other words, the experience of knowledge in tune with Ahimsa is the good. It is significant to acquire and give to others knowledge of facts and values. It may be noted that since knowledge is liable to be misused the Puruşārthasiddhupāya advises us to acquire knowledge only after having cultivated right attitude 32 and right attitude is the Ahiṁsā attitude. In a similar vein the Samaņasuttaṁ tells us that vast knowledge without right attitude is of no use.
According to the Jinist, three things are the good i.e. intrinsically good-Ahimsā of all living beings, virtuous disposition and action and the appreciation of the virtuous and knowledge. There may be other things which are good, but they can, on analysis, be shown to be the combination of two or more of the above goods. For example, Vatsalya (mutual love), which is the good, is a combination of virtuous disposition with knowledge and the emotion of love. Aesthetic enjoyment which is again the good is a combination of happiness with the knowlede of the art object. Thus Jaina ethics upholds the doctrine of value pluralism; and this theory of the good or intrinsic goodness may be styled Ahiṁsāutilitarianism, by which all the goods represented by Jaina ethics can
12