Aa Sansar

Here's a comprehensive summary of the provided Jain text "Aa Sansar" by Bechardas Doshi:

The Dual Nature of Existence: A Deep Dive into the Human Condition

This Jain text, "Aa Sansar" (This World), by Bechardas Doshi, explores the paradoxical nature of worldly existence, arguing that it can be either inherently meaningful or a mere cycle of birth and death, depending on how one lives. The author delves into the complexities of human relationships, individual desires, societal structures, and the impact of economic and environmental changes on human well-being.

The Interconnectedness of Being:

The text begins by emphasizing that humans, like trees in a forest, are not meant to be solitary. Society and family are essential to human life. However, the author notes that while duality (Vait) exists everywhere, it often brings more difficulties than conveniences. He likens the human being to a composite of consciousness, senses, mind, and the physical body, all intricately intertwined. These elements are so deeply connected that they cannot be separated while life persists, much like a sheath and a sword.

The Emotional Landscape of Humanity:

Humans are described as vast oceans of emotions, even from birth. While pleasant experiences are universally liked and unpleasant ones disliked, the text posits that true happiness lies in moderation. Like consuming too much sugar or too much bitter medicine, extremes in pleasure or pain lead to suffering. The middle path, though known, is rarely followed, which contributes to the perception of the world as meaningless.

The Paradox of Attachment and Aversion:

The author likens human affection to sugar and aversion to bitterness. Neither pure affection nor pure aversion is sustainable for human life. Often, aversion arises from affection and vice versa, creating a complex dilemma that ordinary people struggle to resolve. This leads to individuals being perpetually "crushed between the millstones" of their desires until death inevitably calls them.

Paths to Existence: Renunciation vs. Household Life:

The text discusses two primary paths to navigate this difficult existence: renunciation (vairagya) and household life (grihastha). Both are presented as exceptionally challenging. Renunciation, often seen as easier, can lead to a life of dependency, where the individual is cared for by others. Household life, while seemingly more practical, is equally demanding. The author questions whether the beautiful descriptions of these paths in scriptures and poetry reflect reality or mere advertisements. He uses the example of King Dilip's selfless dedication to his subjects from the Raghuvamsha to illustrate an ideal of righteous kingship, but then critically examines historical practices like abduction of brides and casteism in India, suggesting that such ideals might be embellished.

The Trials of Household Life:

The core of the text focuses on the struggles within household life. It highlights the difficulties arising from differing and even opposing temperaments and aspirations of husband and wife. A husband engrossed in his intellectual or creative pursuits might neglect his wife's emotional needs, leading her to feel as though poetry or research is her rival. Similarly, wives of scholars and researchers might contemplate destroying their husbands' ancient texts out of frustration. While material wealth can be provided, the emotional fulfillment desired by wives is often elusive, leading to dissatisfaction even amidst luxury.

Generational Conflicts and Societal Decay:

The text then delves into intergenerational conflicts, particularly regarding the upbringing of children. Disagreements on whether to be strict or lenient with children can create instability within the family. As children grow, their inability to tolerate strictness, coupled with unmet expectations from parents, can lead to heartbreak and family breakdown. The arrival of new family members through marriage often exacerbates these tensions. The author observes a generational gap between elders, parents, and new daughters-in-law, all with differing expectations, contributing to emotional turmoil.

The Root Cause: Desire and the Modern Predicament:

The author identifies the mind, and specifically the accumulation of desires (vasanas), as the root cause of these conflicts. Renouncing these desires over years, or even lifetimes, while remaining devoted to household life, is presented as an extraordinary feat. Despite these explosive situations, a fundamental human inclination towards love and affection (anuragavrutti) keeps people together. This affection, when coupled with empathy, moderation, and a sense of shame, can help endure hardships and even contribute to the "cooling" of worldly friction. While psychologists point to lust as the primary cause, Indian yogis identify passions (kashayas). The Gita and other wise texts emphasize "attachment" (sang) as the ultimate source of these issues.

Economic Decline and its Impact:

The latter part of the text laments the economic decline and its detrimental effects on society. The author contrasts the present with a past era where there was sufficient sustenance, opportunities for artisans and laborers, minimal taxes, and a prevalence of cottage industries. He recalls his own experience in a bygone era where a meager income was sufficient for a comfortable life, unlike the significantly increased expenses and reduced income sources of his present time. The influx of foreign goods, the decline of traditional crafts, and the general lack of self-sufficiency have led to a situation where people struggle to make ends meet. This economic hardship, he suggests, breeds dishonesty, immorality, and corruption, as seen in the plight of artisans and the commercialization of religious practices.

Health and Lifestyle Degradation:

The text also touches upon the decline in public health, linking it to poor diet and lifestyle, leading to debilitating diseases and premature aging. The author expresses concern over the artificiality of modern life, from food to relationships, and poses the question of how to escape this predicament.

Finding the Path Forward:

The author concludes by stating that the past cannot be revisited. To navigate the future, it is essential to understand where we came from and where we stand. He advocates for introspection and personal change as the means to societal transformation, emphasizing that the world is ultimately a reflection of the individuals within it. By improving oneself, one can improve the world.