Jinsutra Lecture 09 Anukaran Nahi Aatm Anusandhan - Book Summary

Here's a comprehensive summary of Osho Rajneesh's lecture "Jinsutra Lecture 09: Anukaran Nahi Aatm Anusandhan" (Not Imitation, but Self-Research), based on the provided Jain text:

Core Theme: The Primacy of the Self and True Self-Realization

Osho's lecture, drawing heavily from Jain principles, emphasizes that the ultimate reality and source of all happiness and suffering lies within the individual self, the soul. He criticizes imitation and outward religious practices, advocating for deep self-inquiry and self-realization as the path to liberation.

Key Concepts and Arguments:

The Self as Creator and Destroyer: The central tenet, derived from the Jain sutra (Appa katta vikatta ya), is that the soul (atma) is the creator and destroyer of its own happiness and suffering. It is also its own friend in right conduct and its own enemy in wrong conduct. There is nothing external that determines our state of being; it all originates from within.
Mahavir's Philosophy of Pure Self-Interest (Param Swarth): Osho highlights that Mahavir's teachings are rooted in absolute self-interest, defined not as selfishness in the common sense, but as the pursuit of one's own true welfare and ultimate well-being. He argues that by truly fulfilling one's own self, the welfare of others is automatically achieved. Any concern for "the other" (par) distracts from this ultimate self-realization and keeps one bound to the cycle of existence (samsara).
The Illusion of "The Other": Mahavir's profound insight, according to Osho, is that as long as "the other" exists in our consciousness – even as a subtle thought or aspiration – we remain entangled in the world. True solitude (kelepan) is so profound that even the awareness of being alone disappears. This state, where the concept of "other" dissolves, is what Mahavir called "Kevalya" or absolute aloneness.
Self-Reliance and the Dissolution of "I": To realize the Self, one must become so self-contained that even the concept of "I" dissolves. "I" inherently implies "you" (the other). When the "you" disappears, the "I" also ceases to exist. This ultimate state is purity, where one becomes the entire, boundless sky – immeasurable and infinite.
The Nature of True Selfishness vs. External "Service": Osho contrasts Mahavir's concept of self-interest with the conventional understanding of service. He criticizes the idea of actively trying to make others happy, arguing that such efforts often lead to further unhappiness because one cannot give what they do not possess within themselves. He uses the example of Christianity, which, despite its emphasis on service, often ended up causing harm and division due to a lack of inner fulfillment in its practitioners. True giving, he explains, is an effortless outflow from abundance, like a cloud raining when full, or a flower releasing its fragrance.
The Three States of the Soul:
1. Bahiratma (Outer Soul): The state where one's gaze is fixed on the external world, whether it be wealth, status, relationships, or even God as an external entity.
2. Antaratma (Inner Soul): The state where one turns inward, away from the external, towards the self. This is the beginning of self-research and is akin to "Samayik" or meditation.
3. Paramatma (Supreme Soul/God): The state of absolute self-realization, where one has returned to their original source, their innermost being, and there is no further to go. For Mahavir, this is not an external God, but the ultimate state of the individual soul.
Mahavir's Rejection of an External God: Osho explains that Mahavir's denial of God was not nihilistic but a radical move to elevate the human soul to the highest possible status. If God exists externally, the soul remains secondary. By declaring "no God," Mahavir empowered humanity to become their own God.
Nietzsche vs. Mahavir: Osho draws a parallel with Nietzsche's concept of "God is dead," noting that while both recognized the absence of an external divine authority, their responses differed. Nietzsche's realization led to a descent into hedonism and a loss of self (vixipta), while Mahavir's led to ultimate freedom and self-mastery (vimukta). Nietzsche saw the absence of God as a license for unrestrained indulgence, whereas Mahavir saw it as an invitation to take full responsibility for one's own existence and become the divine.
The True Meaning of "Lord" in Jainism: Unlike the Hindu concept of a creator God, Jain "Lords" (Mahavirs) are those who have realized their own self, who have become their own creator, and who are overflowing with inner glory and good fortune.
The Non-Existence of a Creator and the Reality of Existence: Mahavir did not believe in a creator. The very concept of a creator leads to the question of who created the creator. For Mahavir, existence is not chaotic (as Nietzsche might imply without an external order) but has an intrinsic order derived from the self.
The Nature of Suffering and Responsibility: Osho reiterates that suffering is not caused by external factors like society, economy, or fate. It is a direct consequence of our own actions and internal states. When we are unhappy, we seek external blame. Mahavir's message is to accept responsibility. Our attachment to things ("mine") is the source of pain, especially when that "mine" is lost or threatened.
The True Practice of Religion: Self-Transformation, Not Imitation: Osho critiques mere adherence to rules and rituals (maktab ke tareeke) without inner transformation. He states that these external observances can lead to a false sense of religiosity, like trying to light an electric bulb with oil. True religion is the realization of one's own inner potential, the "gene" (Jina) or the liberated soul.
The Path of Viveka (Discretion) and Upeksha (Equanimity): The core practice is to cultivate inner discretion and equanimity. By observing the interplay of desire (raag) and aversion (dvesh) without getting caught in them, one can stop the cyclical nature of samsara. Equanimity is like letting go of the pedals of a bicycle – the momentum may carry you a little further, but eventually, you will stop and dismount. This practice leads to the realization of the boundless self within.
The Importance of "Being," Not "Doing": Mahavir's way is one of "being," not "doing." His actions were not efforts but spontaneous expressions of his awakened state. He lived standing or walking, not to avoid rest, but to maintain a constant state of awareness.
Freedom from External Attachments and the True Nature of Wealth: True wealth is not material possessions but inner fulfillment. The lecture emphasizes that what is gained through inner realization is far more valuable than anything external. True freedom comes from transcending the limitations of the body and mind, which are merely vehicles for the soul.

In essence, Osho's lecture is a powerful call to shed imitation and external dependencies, and to embark on the courageous journey of self-research, realizing that the kingdom of happiness, peace, and divinity lies entirely within oneself.