Divya deals with all these aspects. Yashpal tries to remind us that in the feudal system no religion is liberal and friendly towards women. In his novel he investigates what can be an ideal or healthy relationship between a man and woman. He creates the character of Marish to explore this. Marish seems to be a bit bohemian in his behaviour but he is very serious about his outlook towards life and society. He is a follower of the Charvak school of thought. He rejects the idea of ‘another world after death’ which forms the very base of Hindu religion. He is impressed by some tenets of Buddhism but opposes the philosophy of Nirvana or renunciation. Buddhism says that monarchy, social tyranny, slavery, inequality all are temporary and salvation of the soul is the attainment of a changeless state of eternal rest. After Buddha, his followers introduced the philosophy of reincarnation, a typical Brahminical thought that was vehemently opposed by Gautama Buddha in his lifetime. Marish opposes this too. Primitive Indian materialists, known as Charvaks, who came before Buddha, believed in the sanctity of human life and its progress. They said that life evolved from an inanimate substance and there was no other world after death because matter is the ultimate reality. Marish supports the philosophy of Lokayata (religion of the common masses). The feudal social system was totally male dominated; a woman had no space of her own. But Marish believes that man and woman are both integral parts of a unit. Love and respect for each other is the only way for a meaningful union. It seems that Yashpal puts his own philosophy and opinions into the words of Marish. He wants to establish the dignity of human life above all else. A religion that makes human life beautiful and distinguished is the best religion.

Another important question raised by Yashpal in this novel is the perception of a woman’s independence. There is a misconception that a prostitute is a liberated woman. Being mistress of her body and soul, she is an independent entity. Alas, it is not so simple.

It is true that, in ancient history, prostitution was an integral part of the feudal system and operated under state patronage. Prostitutes were well-connected with the royalty and upper strata of society; they were respected by them. Honours and titles were conferred upon them by the state. A part of their wealth went to the state revenue. Their lifestyle was opulent, and they led independent lives. But the question still arises, whether a prostitute, irrespective of the high-profile life she leads, is an independent, liberated woman. It is true that when compared to an ordinary woman, who is confined within the four walls of her house, she is much better off. She is free to take decisions on her own because she is economically independent. In spite of these privileges, she is not a liberated woman. She is not really a mistress of her own body. Prostitution is supposed to be the oldest profession in the world. It is an entity of the market, and the market has its own rules and regulations. If a woman is a commodity then she cannot refuse a buyer. Hence it is a false belief that if a woman is mistress of her own body she becomes the mistress of her destiny as well. This thought-provoking discussion is beautifully woven into Divya.