Jinsutra Lecture 14 Prem Se Muze Prem Hai

Here's a comprehensive summary of Osho's lecture series "Jinsutra Lecture 14: Prem se Muze Prem Hai" (Lecture 14: I Am in Love with Love), based on the provided text. The lecture explores the revolutionary nature of Jainism, particularly through the lens of Mahavira, and delves into the essence of love and spiritual seeking.

Core Themes and Arguments:

The lecture is structured around addressing questions about Mahavira, Jainism's revolutionary stance, and the nature of love as a spiritual path. Osho argues that revolution and tradition are two sides of the same coin, and that true spirituality lies in personal transformation rather than external dogma.

Key Points Discussed:

1. Revolution and Tradition are Inseparable:

• Osho emphasizes that "tradition is tradition, and tradition-breaking is also tradition." History shows that for every tradition, a revolution arises alongside it.
• He uses the analogy of day and night, or light and darkness, to illustrate how revolution and tradition are intrinsically linked and cannot exist without each other.
• The Jain tradition itself is as ancient as the Vedic tradition, with Rishabha, the first Tirthankara, mentioned with respect in the Vedas. This indicates an early acceptance and respect for opposing viewpoints.

2. Mahavira as the 24th Tirthankara and a Revolutionary:

• Reason for Mahavira's Position: Mahavira is presented as the 24th Tirthankara because he was the most revolutionary figure in the Shramana tradition. His radicalism and profound insight made him stand out, overshadowing his predecessors in the collective consciousness of later generations.
• Rejection of External Authority and Ritual: Mahavira's core teachings challenged established norms. He rejected the existence of God, prayer, worship, and rituals, advocating for radical individualism and self-reliance. He placed immense responsibility on the individual, offering no external solace or easy answers.
• The Revolutionary Nature of Nudity (Digambara Tradition): Osho highlights the revolutionary act of Mahavira's nudity (as per the Digambara tradition) as a complete rejection of societal norms, conventions, and values. It symbolized a defiance of civilized society and an embrace of primal nature. This act was so potent that it redefined the iconology of Jainism, with later Tirthankaras also depicted as nude, even if their original depictions weren't.
• The Impact of Mahavira's Brilliance: Mahavira's brilliance was so immense that he became synonymous with Jainism. Later scholars and followers, even those from the West, perceived him as the founder of the religion because his teachings had such a profound and unifying impact, eclipsing the memory of the earlier Tirthankaras.

3. The Nature of a Tirthankara vs. a Sadguru:

• Tirthankara as a "Ford-Maker": Osho differentiates between a Tirthankara and a Sadguru. A Tirthankara, he explains, is a "ford-maker" (Tirthankar means one who makes a ford). They build a bridge or a ghat across a river (symbolizing life's challenges), making it easier for others to cross. They provide guidance, principles, and a path but do not personally ferry anyone across. They are impersonal guides.
• Sadguru as a Personal Companion: A Sadguru, on the other hand, is a personal guide who holds your hand and leads you through the journey, like a parent guiding a child. There is a deep, personal, and often emotional connection.
• Mahavira's Impersonal Approach: Mahavira's approach is impersonal. He offers a path but does not provide blessings, assurances, or personal guidance in the way a Sadguru would. He respects individual freedom and does not impose his will.

4. The Power and Perils of Love:

• Love as the Core of Existence: Osho declares his love for "Love" itself, calling it the most precious word. He believes the entire universe is animated by love, from the blooming of flowers to the connection between people.
• "Prem" (Love) vs. "Ahinsa" (Non-violence): While Mahavira chose "Ahinsa" (non-violence) as his defining word, Osho finds it to be a "dead word" that primarily denotes negation – what not to do. He contrasts this with "Prem" (love), which is alive, positive, and encompasses "yes," acceptance, and joy.
• The Corruptibility of "Prem": Osho acknowledges that "Prem" can become corrupted, just as "Ahinsa" has been. However, he believes that love, being inherently alive, has the capacity to purify itself and overcome its distortions. "Ahinsa," on the other hand, has become a rigid concept, devoid of vital energy.
• The Revolutionary Nature of "Ahinsa" and its Consequences: Mahavira's choice of "Ahinsa" was revolutionary in its time, a deliberate counterpoint to the prevalent rituals of sacrifice. However, Osho suggests that in trying to purify spiritual expression, Mahavira's emphasis on "Ahinsa" led to a spiritual path that became rigid and focused on negation, eventually leading to the very stagnation he sought to overcome.

5. The Nature of True Spiritual Seeking:

• Self-Reliance and Inner Transformation: The ultimate goal is to awaken the inner potential, to become your own guide. Relying on external blessings or the actions of others is seen as a form of dependence that hinders true growth.
• The "Doing" Trap: Osho warns against the trap of "doing." As long as one is engaged in "doing," the ego remains. True transformation happens when one realizes that "doing" is ultimately futile, and in that surrender and stillness, the divine can manifest.
• Embracing "Unlikeliness" and "Madness": Osho advocates for embracing a "madness" or "unlikeliness" in spiritual seeking, as opposed to mere cleverness or adherence to rules. He uses the example of a child who fears the dark but is comforted by their own familiar darkness, highlighting how our own "darknesses" (our ingrained patterns, pains, and habits) can become comforting, even if they are detrimental. True spiritual growth involves transcending these familiar comforts.
• The Nature of Faith and Surrender: The lecture contrasts the paths of a devotee (Bhakta) and a seeker (Sadhak). The devotee finds joy even in their bondage, seeing it as the divine's embrace. The seeker, however, strives for liberation. Osho suggests that the devotional path might be more accessible to many, but the path of the seeker, exemplified by Mahavira, is about radical self-reliance and direct experience.

6. The Importance of "Anekantavada" and "Syadvada":

• Multi-faceted Truth: Osho touches upon Mahavira's philosophy of Anekantavada (many-sidedness of truth) and Syadvada (the doctrine of maybe). These philosophies emphasize that truth is complex and can be viewed from multiple perspectives, and that absolute pronouncements are often misleading. This is why Mahavira's answers were often nuanced and seemingly contradictory, reflecting a deeper understanding of reality.

In essence, Osho's lecture challenges listeners to question established norms, to embrace personal responsibility for their spiritual journey, and to understand love not as a dogma or a set of rules, but as the very lifeblood of existence, capable of purifying itself and leading to profound transformation. He encourages a move away from rigid adherence to external forms and towards an inner exploration of love and consciousness.