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without ahiṁsā is inconceivable. Thus good or śubha, 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 nonanalysable 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 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 'śubha is an experience in tune with ahiṁsā', 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 ahiṁsā manifests itself in all particular śubhas. In a logical sense it can be said that ahimsā is the highest genus and particular ahiṁsās are its species, and the relation between generic ahińsā and particular ahiṁsās is a relation of identity-indifference. As for example, in non-killing and nonexploitation, though the identical element of ahiṁsā is present, yet the two are different. So the above is the most general definition of śubha just like the definition of dravya. It may be noted that we can understand being only through the particulars, similarly, the understanding of general ahimsā is possible only through the particular examples of ahiṁsā, e.g. non-killing, non-exploitation, non-enmity, non-cruelty etc.
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Spiritual Awakening (Samyagdarśana) and Other Essays
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