Punya Ane Pap Ek Samiksha

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This excerpt from Sukhlal Sanghavi's "Punya ane Pap: Ek Samiksha" (Merit and Demerit: A Review) is a commentary on an article titled "Pap ni Atmakhatha" (Autobiography of Demerit) by the late Dr. Vrajlal Meghani, published in "Prabuddha Jain" on March 15, 1947. Sanghavi praises Meghani's article for its intellectual rigor, balanced perspective, and ability to awaken critical thinking and equanimity in the reader.

Sanghavi highlights that Meghani, through the personification of "Demerit" narrating its past, effectively illustrated the evolution of societal norms and concepts. Meghani's work is commended for its comprehensive understanding and skillful presentation of various subjects, including:

• Modern Sociology: The changing social structures and values.
• Ancient Vedic and Jain Cosmological Concepts: Traditional beliefs and mythological frameworks.
• Development of Statecraft and Governance: The evolution of political systems and ruling methods.
• History of Social Stratification: The development and impact of the caste system.
• Scientific Progress: The influence of scientific advancements.
• Religious Literature: The shaping of religious thought and practices.

Sanghavi asserts that Meghani's account is not exaggerated and is remarkably impactful and goal-oriented, suggesting that any historian could find ample evidence and citations to support Meghani's statements. This wide-ranging perspective, according to Sanghavi, is a testament to Meghani's extensive reading and profound contemplation over a long period.

The article, as interpreted by Sanghavi, artfully points to solutions for the complexities and problems arising from the simplicity and intricate nature of human life. Sanghavi then delves into a crucial distinction: the difference between gross (sthool) and subtle (tatvik) definitions of merit (punya) and demerit (pap). He anticipates that those who remain anchored in gross, superficial understandings will inevitably clash with the subtle, philosophical insights of authors like Meghani.

To illustrate this point, Sanghavi provides a humorous example of evolving perceptions of merit:

• Wealth and Women as Fruits of Merit: The belief that wealth and having many wives are indicators of merit is still prevalent. The more money or wives someone has, the more meritorious they are considered. This was not just a narrative; it was a lived reality.
• The Case of Chakravarti and Vasudev: The large number of wives associated with figures like Chakravarti (universal emperors) and Vasudev (a prominent Yadava prince) were justified on the basis of merit.
• Challenging the Definition of Merit: Sanghavi then poses a thought-provoking question: If having many wives is a fruit of merit for men, why shouldn't a woman who has multiple husbands (either sequentially or simultaneously) be considered more meritorious? He specifically uses the example of Draupadi, who had five husbands, and suggests that according to the logic applied to men, she should be considered more meritorious.
• Meghani's Refined Definition: However, Sanghavi notes that Meghani differentiates the definition of merit here. This difference highlights a key observation: whatever is held in esteem within a particular society at a given time tends to be accepted as a standard or a fruit of merit by that society.
• Societal Development: Sanghavi concludes by stating that the degree to which the distinction between practical (vyavaharik) and philosophical (tatvik) concepts of righteousness (dharma) and unrighteousness (adharma) is understood reflects the development of the collective consciousness (lokmanas). Meghani's writing, in Sanghavi's view, aims to foster this very development.

In essence, Sanghavi's commentary celebrates Meghani's intellectual prowess and his insightful exploration of the ever-changing societal definitions of merit and demerit, emphasizing the importance of understanding the distinction between superficial and philosophical interpretations.