Ethical Philosophy Of Kundakunda - Book Summary

Here is a comprehensive summary of the provided text on the Ethical Philosophy of Kundakunda by Kamal Chand Sogani:

The text analyzes the ethical philosophy of Kundakunda, a significant figure in Jainism known for his mystical approach to spirituality. Sogani posits that Kundakunda's writings, while often challenging to grasp due to their esoteric nature, offer a profound ethical framework that emphasizes inwardness and spiritual realization as the ultimate human goals.

Kundakunda's Mystical Approach:

Kundakunda's primary aim is to guide individuals towards a mystical understanding of life, believing that ordinary people are more familiar with worldly dualities than with spiritual insights.
His writings are intended for those deeply committed to the spiritual path and can be misleading if not studied in their entirety and context. Examples like "empirical viewpoint is false, transcendental is true" and the description of auspicious/inauspicious actions as "fetters of gold and iron" highlight this need for comprehensive understanding.
While advocating for deep introspection and detachment from worldly pursuits, Kundakunda does not entirely dismiss the empirical world. He acknowledges that for those not yet at the highest spiritual realization, an empirical approach to teaching is necessary.

Presuppositions of Kundakunda's Moral Philosophy:

Sogani identifies three core presuppositions underpinning Kundakunda's ethical system:

Existence of Individual Centers of Consciousness: Kundakunda assumes the eternal existence of individual souls (centers of consciousness) that possess cognitive, affective, and conative tendencies. These souls are the agents of their experiences and actions.
Individual Responsibility (Pahu=Prabhu): Each individual is solely responsible for their actions, both right and wrong. This concept is intrinsically linked to the belief in free will. Without free will, praise, blame, punishment, or reward would be meaningless.
Agency and Enjoyment of Results: Individuals are the doers of their actions and, consequently, the enjoyers of their consequences. This stems from their status as free agents.

Intrinsically Good/Worthwhile in Life:

The first intrinsically desirable element is the belief in the aforementioned presuppositions (consciousness, responsibility, freedom). Kundakunda views this belief as the root of moral life.
Other intrinsically valuable elements include compassion for all living beings, the pursuit of knowledge and virtue, observance of the five great vows, virtues like contentment and forgiveness, moral emotions like fearlessness and universal love, and the propagation of values.
The experience of these intrinsic values is what is good in itself. Kundakunda uses the term śubha bhāva (auspicious mental state) to encompass all that is intrinsically valuable, describing it as a complex mental state with cognitive, conative, and affective elements.

Defining "Good" (Śubha):

Sogani notes that Kundakunda doesn't explicitly provide a single criterion for "good" but enumerates many good things.
Sogani proposes that śubha is an experience in tune with ahiṁsā (non-violence). He argues that, like the Jain metaphysical concept of dravya (substance) being that which is (sat), ahiṁsā in its comprehensive sense is the defining characteristic of śubha.
There are degrees of ahiṁsā, and therefore degrees of śubha. The experience of śubha is always in relation to living beings, as ahiṁsā presupposes their existence.
Kundakunda can be seen as a "value-monist" from the perspective of ahiṁsā as the ultimate unifying principle, and a "value-pluralist" in terms of the various good things that possess intrinsic value. Sogani styles this as "ahiṁsā-utilitarianism," which differs from hedonistic utilitarianism but shares similarities with ideal utilitarianism.

Criterion of Rightness of Action:

In practical situations requiring decisions, Kundakunda's ethical philosophy suggests a teleological approach, focusing on the consequences of actions.
The criterion for the rightness of an action is the greater balance of good over evil that can be achieved in a given situation. This implies that rightness is inseparable from goodness.
For instance, if breaking a promise leads to a greater good (preventing harm), Kundakunda would likely advocate for breaking it.

Inwardness and Moral Worth:

Despite his teleological stance on action, Kundakunda heavily emphasizes moral inwardness. He is more concerned with the moral worth of an action than its mere external rightness.
An action lacking moral worth is considered morally evil, even if it appears externally right. Kundakunda believes that by transforming individuals inwardly, external situations will naturally align.
Mental inclination (bhāva) is identified as the cause of virtue and vice. Virtuous mental disposition (śubha bhāva) leads to merit (puṇya), while contrary dispositions lead to demerit (pāpa).
Kundakunda identifies specific mental inclinations that constitute demerit (e.g., those associated with himsa, falsehood, anger, greed) and merit (e.g., those associated with ahimsa, truthfulness, contentment).
For actions committed with aśubha bhāva (inauspicious mental states), Kundakunda prescribes repentance (pratikramaṇa) as a crucial practice for deepening the consciousness of śubha bhāva.

Conclusion:

Sogani concludes that Kundakunda effectively equates rightness with goodness (śubha bhāva) and wrongness with evil (aśubha bhāva). His philosophy emphasizes a rule of character ("be this") over a rule of action ("do this"), aligning with the idea that inner being should shape outward actions and vice-versa. Ultimately, Kundakunda's ethical philosophy centers on the cultivation of morally good dispositions rather than merely performing right actions.