Jinsutra Lecture 16 Utho Jago Subah Karib Hai

Here's a comprehensive summary of Osho's lecture "Utho Jago Subah Karib Hai" (Arise, Awake, Morning is Near), Lecture 16 of the JinSutra series:

The lecture delves into the complexities of language and its interpretation, particularly in the context of spiritual teachings, using the examples of Mahavir and Buddha. Osho argues that all words are inherently dangerous because their meaning ultimately rests with the listener, not the speaker. The speaker imparts the word, but the listener imbues it with their own understanding, biases, and often, their own "trouble-ridden" mind. Therefore, preventing misinterpretation is impossible.

Mahavir and Ahimsa: Osho explains why Mahavir chose the word "ahimsa" (non-violence) instead of "prema" (love).

• Corruption of "Prema": The path of love and devotion had become corrupted by sects that distorted its meaning.
• Need for a New Path: Mahavir sought a revolution. Using the same terminology as existing corrupt systems would have meant getting lost in the crowd.
• "Ahimsa" as a Definition: By using "ahimsa," Mahavir provided a definition and created a distinct identity for his followers, saving them from being absorbed by the mainstream.
• Negative Nature of "Ahimsa": "Ahimsa" is a negative word, emphasizing "not doing." Mahavir's focus was on prohibition, on what not to do.
• Decline of "Ahimsa": Over 2500 years, "ahimsa" has gained immense value, but this has led to a stagnant situation where its use can mean getting lost in the crowd of its adherents. The word itself has become "cultivated" to the point of being infertile.
• Mahavir's Strategy vs. Osho's: Osho states he cannot use "ahimsa" for the same reason Mahavir used it – to create a distinction. However, the current situation is different; "ahimsa" has lost its revolutionary edge.

Osho's Preference for "Prema" (Love): Osho champions the word "prema" (love).

• "Prema" as Fertile: He likens the "prema" word to a fallow field that has been left uncultivated for centuries. It has regained its fertility and can be "sown" with new meaning and life.
• Positive and Life-Affirming: Unlike "ahimsa," "prema" is a positive, life-affirming word. Osho's emphasis is on acceptance and saying "yes" to life.
• "Ahimsa" Leads to Shrinkage: Living in the "house of 'no'" (ahimsa) leads to contraction and stagnation, which Osho believes is why Jainism has become small.
• Buddha's Experience with Negativity: Buddha also used negative words ("no," "nirvana"). After 500 years, his religion dwindled. When his followers took his teachings outside India (Burma, Lanka, China), they abandoned the negative language and embraced positive, affirmative words, leading to Buddhism's expansion.
• "Prema" vs. "Ahimsa" in Relationships: Osho illustrates the difference by saying that telling a woman "I have ahimsa towards you" means "I won't hurt you," which is a statement of non-action and separation. Saying "I love you" implies connection and an active bond. "Prema" is about connection, while "ahimsa" is about separation.
• "Prema" Leads to God: "Prema" is inherently expansive and leads towards the divine. When you love someone, even an ordinary person, they can appear divine. Love is the pathway to experiencing the divine.
• "Ahimsa" as a Detachment Mechanism: "Ahimsa" can be used to break connections, to detach, but it doesn't have the "cement" to build or join.
• The Danger of "Prema": Osho acknowledges that "prema" is dangerous because it is alive and vibrant. If you try to manipulate it or misinterpret it, it will resist and create noise. Unlike "ahimsa," which is "dead" and easily manipulated.

The Problem of Inertia and Tradition: Osho discusses the adherence to tradition and the fear of change.

• Mahavir's Context: Mahavir was forced to use negative words and a simpler language (Prakrit, not Sanskrit) to distinguish Jainism from the dominant Hindu tradition. He also broke down the caste and ashram systems because they were intertwined with Hinduism.
• Osho's Freedom: Osho emphasizes that he is not bound by Mahavir's constraints. He is free to choose words that are more relevant to the present. He is not afraid of Christianity, Islam, Hinduism, or Jainism.
• The Goal: The Moon, Not the Finger: His aim is not to create another religion or dogma but to help people transcend the limitations of existing religions and see the "moon" that all fingers point towards.
• Fear of Life: People fear "prema" because they have associated it with lust. They fear the vitality and dynamism of love.
• The Paradox of "Letting Go": While some advocate abandoning things and practices that are seen as dangerous, Osho cautions against this extreme. He suggests that the danger in the world lies in our inability to handle life's vibrant experiences. Letting go should not be an act of abandonment but a process of refinement, of separating the "gold" from the "dirt."

The Nature of Life and the Divine:

• Life as a Game: Life is described as a playful game, a "hide-and-seek" or "lila." The journey of self-discovery is inherent in this play.
• The "Why" of a Merchant: Asking "why" is a merchant's question, focused on gain. A player enjoys the game itself.
• Embracing the Ups and Downs: Life is a dynamic interplay of opposites – joy and sorrow, light and darkness, success and failure. These are not obstacles but essential components of the journey.
• The Spirit of a Player: True spiritual seekers approach life as a game, not with seriousness or despair. They embrace both success and failure with equanimity.
• The Role of "Loss": Osho suggests that what seems like loss or stumbling is often a necessary step towards finding something greater. The path to the divine involves a journey away from the familiar.
• The Essence of "Prema" is Self-Realization: The ultimate use of love is self-birth or self-realization. The ordinary use is procreation.
• The Nature of Divine Knowledge: Osho advocates for a direct experience of the divine, rather than relying on fragmented interpretations or traditional doctrines. The divine is not bound by any specific religion or philosophy.

Acceptance and Surrender: The lecture concludes with the theme of complete acceptance and surrender.

• The "Abhilashi Netra" (Yearning Eye): True spiritual progress is marked by an eye that yearns for the divine and a heart that is captured by love.
• Accepting Both Joy and Sorrow: The ideal state is to accept both happiness and sorrow, pleasure and pain, as gifts from the divine. This is the state of a true devotee or a "madman" in the spiritual sense.
• The Danger of Rejection: Rejecting pain or difficulties only intensifies them. Accepting them, however, can transform them.
• The True Meaning of Surrender: The highest form of surrender is to accept all experiences, even seemingly negative ones, as part of the divine play, as essential steps in the spiritual journey.
• The Goal: "A-Yogi, Kevali": Mahavir's concept of "a-yogi, kevali" refers to someone who is completely detached and has broken away from all connections – "a-yogi" meaning not associated, and "kevali" meaning solitary or omniscient. This signifies a state of total independence and oneness with the self.

In essence, Osho calls for a vibrant, playful, and accepting approach to life and spirituality, urging listeners to embrace the dynamic nature of existence and the liberating power of love, even while acknowledging its inherent risks. He encourages a move beyond rigid doctrines and a direct engagement with the aliveness of experience and the essence of the divine.