Jinsutra Lecture 02 Pyas Hi Prarthana Hai

Here's a comprehensive summary of the provided Jain text, "Jinsutra Lecture 02 Pyas hi Prarthana Hai" by Osho Rajnish, based on the provided excerpts:

This discourse by Osho, titled "Thirst is Prayer," delves into the core principles of Jainism, specifically addressing a critique of Lord Mahavir and Buddha and exploring the nature of spiritual practice. Osho seeks to clarify misunderstandings surrounding their teachings and highlight the profound essence of spiritual awakening.

Addressing the Critique of Mahavir and Buddha:

The lecture begins by tackling the accusation that Mahavir and Buddha impoverished India and Asia by teaching that life is full of suffering. Osho strongly refutes this, presenting a contrasting view of Mahavir. He describes Mahavir not as impoverished but as incredibly beautiful, luminous, glorious, and radiating immense joy and bliss – a true embodiment of opulence. Mahavir, Osho emphasizes, played a spiritual music without any instruments, danced without external aids, and stood naked and unsupported, yet radiated immense life-force. This, Osho argues, is the true "Mahajeevan" (greater life) that Mahavir pointed towards. He suggests that Mahavir's critique of this life was not a rejection of life itself, but a call to awaken from a superficial, dream-like existence towards a deeper, more profound reality. Those who misinterpreted this, clinging to the "dream" and falling into a deeper "unconsciousness," are the ones who missed the point.

Osho clarifies that Mahavir's renunciation was not just of possessions but also of the anxiety and fear that come with them. He highlights that Mahavir's non-violence stems from seeing the cowardice inherent in violence, leading to fearlessness. In contrast, he observes that Jainism, over time, became associated with merchants and a fear-based, rather than fearless, practice of non-violence. He contrasts this with the fearlessness he sees in Mahavir, whose relinquishment of wealth also meant relinquishment of the accompanying fear.

The Nature of Spiritual Practice and the Self:

A significant portion of the lecture explores the concept of the "self" and the fear of emptiness. Osho argues that our attachments – to wealth, family, possessions, and even the desire for immortality through children – are all rooted in the clinging to the ego, the "I." He asserts that as long as we hold onto this "I," we remain in a state of bondage and "dying." True liberation, he explains, comes from letting go of this "I," becoming empty, and embracing "Shunya" (nothingness). This moment of surrender, of becoming willing to "die" to the ego, is the moment of complete realization, of becoming "Purna" (whole).

The Fear of "Pratikraman" (Returning Home) and the Inner Journey:

Osho addresses why "Pratikraman" – returning to one's true home within – feels so difficult and uncomfortable. He explains this is because our entire life's conditioning has been about moving outward, away from ourselves. We are habituated to seeking validation, companionship, and meaning in the external world. The inner world, the unfamiliar, the unknown path of self-discovery, naturally evokes fear. The habit of externalization makes the inner journey seem daunting.

Osho emphasizes that spiritual practice, especially meditation and introspection, is a means to cultivate the courage to be alone with oneself. The external solitude of a cave or retreat is a preparation for the more profound internal solitude. He likens the process to learning to swim, starting in shallow waters before venturing into the deep. The fear of going within is natural because it involves confronting the unknown and the potential dissolution of the ego.

The Concept of "Shunya" and True Fulfillment:

Osho reiterates that "Shunya" is not about annihilation but about shedding the accumulated, external layers of the ego and mind. He likens the inner self to the vast sky, unaffected by the fleeting clouds of thoughts and emotions. True fulfillment comes from becoming empty of the external, the borrowed, the fabricated "self," to allow the inherent, true nature to manifest. This true nature is eternal, uncreated, and untouched by external forces. The fear of "Shunya" stems from the misunderstanding that it means annihilation, when in reality, it is the gateway to the eternal.

The Role of the Sadguru and the Nature of Truth:

Osho stresses the importance of a "Sadguru" (true teacher) or a living manifestation of truth. While scriptures can provide intellectual understanding, they lack the vibrance and lived experience to truly transform. He explains that the impact of his spoken words, when truly heard with love and surrender, can bypass the intellect and directly touch the heart, creating an inner transformation. This is why truth, he states, is always spoken, not written, as writing can be a deadening process. The spoken word, when infused with the energy of the speaker, can create an atmosphere, a resonance, that allows truth to enter the listener's being.

The Paradox of Grace and Effort:

Osho addresses the question of whether "Prasad" (grace) is received through effort or surrender. He states that it is received unconditionally, like rain, without any cause or reason from our side. However, he clarifies that this does not negate the need for effort. While grace is uncaused, it is received by those who are thirsty and prepared. The "making of the cup" (readiness) is essential for the "wine" (grace) to be poured. This readiness involves a deep longing, a "thirst," that acts as an invitation. The paradox is that while the ultimate realization is uncaused, the journey towards it requires effort and surrender.

Conclusion:

The lecture concludes with a powerful emphasis on the "thirst" for the truth as the ultimate prayer. It encourages listeners to let go of intellectualization, to embrace the mystery, and to surrender to the present moment. The fear of annihilation, the struggle with the ego, and the comfort of familiar external dependencies are all addressed as obstacles to inner awakening. Osho urges individuals to shed their preconceived notions and conditioned identities, to become empty, and in that emptiness, to discover their true, eternal nature. The transformative power of a living Sadguru, the resonance of the spoken word, and the inherent "thirst" within each individual are presented as the keys to this profound spiritual journey.