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when I say that subha is an experience in tune with Ahimsā, I am using the term Ahimsā in the comprehensive sense and not in a particular sense. No particular Subha can be separated from Ahiṁsā and Ahiṁsā manifests itself all particular Subhas. It can be said that Ahiṁsā is the highest genus and particular Ahiṁsās are its species, and the relation between Ahiṁsā and Ahiṁsās 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. It may be noted that we can understand being only through the particulars since general being is unintelligible owing to its being abstract, though we can think of it factually, i. e. value-neutrally. Similarly, the understanding of general Ahimsā shall come only through the particular examples of Ahiṁsā, e.g. nonkilling, non-exploitation, non-enmity, non-cruelty, etc., though we can think of it evaluatively. I may point out in passing that particular kinds of Ahimsā are a matter of exploration. Every age develops many kinds of subtle Hiṁsā which are a matter of exploration. Gross Ahiṁsā like nonkilling is easily recognisable but subtle Ahiṁsā like nonexploitation is a matter of discovery. Thus, different forms of Ahiṁsā will ever be appearing before us by our exploring outlook and tendencies. In fact, Ahimsā presupposes a realm of living beings, both human and non-human. So Subha will be operative only in such a realm of living beings. No living beings, no Subha. Thus the definition of Subha as the experience in tune with Ahimsā is the most general definition like the definition of Dravya as that which is Sat. The former can be thought of evaluatively, just as the latter can be thought of factually, i. e. value-neutrally.
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Spiritual Awakening (Samyagdarśana) and Other Essays
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