Living Systems in Jainism: A Scientific Study: 02.10 ►The Ninth Doubt - Role of Merit And Demerit In Life

Now Achalbhrata went to Mahavira. Addressing him, Mahavira said, "You have a doubt about whether merit (punya) and demerit (papa) exist and have a role in life."Clarifying this doubt, Mahavira said, "There are five options regarding merit and demerit:

1. There is only merit, and no demerit.
2. There is only demerit, and no merit.
3. Merit and demerit are the same; there is no difference between them.
4. Merit and demerit both exist and are different.
5. There is nothing like merit and demerit; the nature of being is everything.

"Let us discuss these options.

1. The first option says that only merit exists: demerit does not. As the merit balance mounts, the happiness in life increases. When the merit balance reduces, happiness also reduces. On the complete elimination of merit, the soul is emancipated.
2. In the second case, only demerit exists: merit does not. As the demerit balance increases, suffering increases and vice versa. On the complete annihilation of demerit, the soul is emancipated.
3. Merit and demerit are not different; they are aspects of the same thing, such as the action of a being. When the good part of this action is in greater measure, it is known as merit; when the bad part is greater, it is known as demerit. In other words, when the goodness of an action declines it is demerit and if the goodness of action is present it is merit.
4. Merit and demerit are distinct and independent. Merit is the cause of happiness and demerit is the cause of suffering.
5. The existence of merit and demerit is denied; the soul transmigrates by its nature.
6. "Out of these five options, only the fourth is logical and true. We experience happiness and unhappiness in relation to the intensity of our merit and demerit. Suffering and unhappiness is not due to an absence of merit but are due to the fruition of the demerit." Clarifying further, Mahavira said, "No action can be both merit and demerit. Why? Because the reasons for the bondage of karma are known to be the activities of the body, mind and speech. This activity can be good or bad, not both. So, its result is either good or bad: a good result is merit and a bed result is demerit. Both merit and demerit is pudgala (karma), physical."

Satisfied with this reply, Achalbhrata and his 300 disciples accepted the Order of Mahavira.