Mulya Darshan Aur Purusharth Chatushtaya

Here's a comprehensive summary of the provided Jain text, focusing on the concepts of "Value Philosophy" (Mulya Darshan) and the "Four Goals of Human Life" (Purusharth Chatushtaya):

The text, "Mulya Darshan aur Purusharth Chatushtaya" by Sagarmal Jain, explores the philosophical concept of values and its connection to the foundational principles of Jainism and broader Indian thought regarding the aims of human existence.

I. The Nature and Development of Value Philosophy:

• Emergence: Value philosophy, as a distinct field, began to develop in the late 19th century through the works of thinkers like Lotze, Brentano, Ehrenfels, Meinong, Hartmann, Urban, and E.V. Ebbinghaus, and Max Scheler. However, the fundamental questions surrounding value – the discernment between the beneficial (shrey) and the pleasant (prey), the pursuit of ultimate happiness, and the analysis of Purusharth – have roots in ancient Eastern and Western philosophical thought.
• Ancient Roots: The text emphasizes that the understanding of values is as old as the development of human consciousness. While Indian thought progressively moved towards spirituality, considering 'Shrey' (benevolence) and 'Moksha' (liberation) as supreme values, Western thought often focused on 'Shubha' (goodness) and 'Kalyan' (welfare), leaning towards secular, social, and rationalistic perspectives. Despite these differences, neither tradition completely ignored the other's domain; Indian thinkers accepted the secular values of Artha (wealth) and Kama (desire), while Western thinkers acknowledged the spiritual dimensions of Truth, Goodness, and Beauty.
• Defining Value: The text discusses various definitions of value:
  • Hedonistic: Value is that which satisfies a human desire or is pleasant and desirable.
  • Evolutionary: Value is that which sustains and enhances life.
  • Rationalistic: Value is that which human intellect deems absolutely worthy and is an end in itself for a rational being.
  • Perfectionist: Value is self-realization or self-fulfillment.
• Critique of Singular Definitions: The author argues that these perspectives are often limited and suffer from the "naturalistic fallacy." True value is presented as a multifaceted, complex, and integrated concept, encompassing the physical and spiritual, the desirable and the wanted, the high and the low, and desire and reason. Values act as a bridge between reality and ideals.
• Relativity of Value Perception: Value perception is a complex interplay of cognitive, affective, and volitional aspects of human consciousness. Understanding value requires acknowledging that different facets of consciousness contribute, and these facets are not entirely independent. The text criticizes thinkers who have focused on only one aspect (e.g., desire, feeling, interest, appreciation) as falling into partiality.
• Value Perception is Not Purely Cognitive or Affective: It is not neutral knowledge like knowing a chair, nor is it mere emotion like love. It involves the consideration of desire fulfillment and desirable qualities, guided by reason. Values are influenced by time, place, and context. The same action considered good in one context might be bad in another. Beauty and aesthetic appreciation are also subjective and context-dependent.
• Value is Born from the Confluence of Desire and Reason: Desire provides the raw material, while reason shapes it. Values involve both enjoyment (bhoga) and renunciation (tyaga). The text refutes the idea that renunciation alone is the essence of value, stating that both renunciation and satisfaction are expected.
• Value Perception is Active and Creative: It is not a passive reception of knowledge. While reason plays a significant role, it's not the sole determinant. Emotional and volitional aspects are also crucial. The interaction and conflict between desires and reason, or emotions and reason, lead to the perception of values. The dominant aspect in this internal struggle shapes one's value perspective.
• Subjectivity and Objectivity: Value perception is neither purely subjective nor purely objective but arises from the interplay of consciousness and the object/event being evaluated.

II. The Hierarchy of Values and Urban's Theory:

• Urban's Value Theory: The text references the Western philosopher Urban's ideas on values, particularly his classification and hierarchy. Urban proposes that the evaluation process involves knowledge, emotion, and volition.
• The Question of Value Hierarchy: A significant aspect of value philosophy is understanding the order or hierarchy of values. Urban suggests that this order is not absolute but rather "perspective-dependent" (drushti-sapeksha).
• Urban's Principles of Value Determination:
  1. Intrinsic vs. Instrumental Values: Intrinsic (sadhya) or end values are higher than instrumental (sadhan) or means values.
  2. Permanent vs. Temporary Values: Permanent values are higher than temporary ones.
  3. Creative vs. Non-Creative Values: Creative values are higher than non-creative ones.
• Applying Urban's Principles to Purusharth: The text aligns Urban's principles with the Indian concept of Purusharth:
  • Economic values (Artha) are largely instrumental.
  • Physical and recreational values (Kama) are also primarily instrumental and temporary.
  • Social and character values (Dharma) are higher than biological values.
  • Spiritual values (Moksha) are considered intrinsic, permanent, and supreme.
• Moksha as the Supreme Value: The text posits several reasons why Moksha (spiritual liberation) is considered the highest value:
  • Psychological: It represents the ultimate cessation of suffering (dukkha-nivrutti) and the attainment of supreme bliss (paramananda), which are fundamental human aspirations.
  • Hierarchical Order: In any system of values, there must be a supreme, absolute value, which is Moksha, representing completeness and perfection.
  • Ultimate Goal: All other values and pursuits are ultimately aimed at achieving this state.
  • Eternal and Immortal: Moksha is eternal and imperishable, making it the highest among permanent values.
  • Inner Nature: It represents the full realization and harmonious integration of all aspects of one's inner nature.

III. Purusharth Chatushtaya (The Four Goals of Human Life):

• Indian Tradition: The text highlights the prominence of the Purusharth theory in Indian ethical thought, which deals with life values. The four Purusharth are:
  1. Artha (Economic Value): The pursuit of wealth and resources for livelihood (food, clothing, shelter).
  2. Kama (Psychophysical Value): The satisfaction of desires and pleasures, often related to sensory experiences and enjoyment.
  3. Dharma (Ethical/Moral Value): Living according to righteous principles, social norms, and duties that lead to individual and collective well-being and spiritual progress.
  4. Moksha (Spiritual Value): The ultimate liberation, self-realization, or spiritual perfection.
• Jain Perspective on Purusharth:
  • While often perceived as solely focused on Moksha, Jainism does acknowledge Artha and Kama.
  • Jains are encouraged to earn wealth through their own effort (swapurushartha) and consume it justly. The text quotes scriptures emphasizing the wrongfulness of enjoying wealth earned by others.
  • However, Artha and Kama are considered acceptable only if they are not hindrances to Moksha. Artha is considered the "root of misfortune" (anartha) if pursued excessively, and Kama leads to suffering.
  • The text clarifies that Jainism does not outright condemn Artha and Kama but rather the attachment (raag-dwesh) to sensory pleasures and the pursuit of them against Dharma.
  • Lord Rishabhdev's provision of arts and crafts, many of which are related to Artha and Kama, is cited as evidence of their place in Jain thought when pursued within ethical boundaries.
  • Jaina Acharyas (teachers) emphasize that the ideal is to pursue all Purusharth harmoniously and without conflict, all directed towards Moksha. Acharya Hemachandra and Bhadrabahu are cited for their views on the compatibility of Dharma, Artha, and Kama when they are oriented towards Moksha.
• Buddhist Perspective on Purusharth:
  • Lord Buddha, while advocating renunciation, also provided guidance on Artha and Kama. The text mentions the importance of diligent effort for economic gain and the proper utilization of wealth for living, investment, and saving.
  • Buddha also emphasized the need for equitable distribution of wealth to prevent social unrest.
  • His view on Kama was the "Middle Path," stating that sensual pleasures are not inherently wrong if they are aligned with Dharma and do not disturb the mind, but they are to be avoided if they cause mental agitation or lead one astray.
• Geeta's Perspective on Purusharth:
  • The Bhagavad Gita shares the view that Moksha is the ultimate goal.
  • It states that Artha and Kama should be pursued in accordance with Dharma.
  • The Gita emphasizes detachment from worldly desires and actions. While condemning excessive attachment to wealth or pride in good deeds, it acknowledges the need for wealth and the pursuit of pleasures within the framework of Dharma.
• Interrelation and Hierarchy: The text concludes that while all four Purusharth are essential and interconnected, they form a hierarchy. Artha is the most fundamental means to fulfill basic needs, followed by Kama for enjoyment. Dharma guides and regulates both Artha and Kama, directing them towards higher goals. Moksha is the ultimate objective, the pinnacle of spiritual fulfillment.
• From different perspectives:
  • Means Perspective: Artha is the primary means for the fulfillment of bodily needs (Kama), and without it, neither Kama nor Dharma can be effectively pursued.
  • Individual Perspective: For the individual, Kama (desires) might seem primary as it relates to immediate needs and pleasures.
  • Social Perspective: From a social standpoint, Dharma is paramount as it forms the basis of social order, enabling economic activity and spiritual pursuit.
  • Ultimate Goal Perspective: From the viewpoint of the ultimate objective, Moksha is supreme, as all efforts are directed towards spiritual liberation.

IV. Comparison of Indian and Western Value Theories:

• Similarities: The text draws parallels between Urban's classification of values (biological, social, spiritual) and the Indian Purusharth system, highlighting a shared recognition of spiritual values as the highest. Both traditions ultimately converge on the idea that spiritual self-fulfillment is the supreme value and the ultimate goal of moral life.
• Differences: While Indian philosophy accepts a relative order of values, its ultimate aim is self-perfection, detachment (vitaragavastha), or equanimity (samabhava). The concept of value in Indian thought is understood within a relative hierarchy, not as absolute.

In essence, the book "Mulya Darshan aur Purusharth Chatushtaya" provides a philosophical exploration of values, linking them to the foundational goals of human life as understood in Jainism and broader Indian traditions. It argues for a holistic understanding of values, emphasizing their relative nature and their ultimate direction towards spiritual realization (Moksha), while also acknowledging the necessary roles of Artha and Kama when pursued within the framework of Dharma.