Jinsutra Lecture 23 Jivan Ki Bhavyata Abhi Aur Yahi - Book Summary

This is a comprehensive summary of Osho Rajnish's lecture series "Jinsutra Lecture 23 Jivan ki Bhavyata Abhi aur Yahi" (Life's Grandeur: Here and Now), based on the provided Jain text:

The lecture series, delivered by Osho Rajnish, focuses on the Jain concept of "Bhavyata" (grandeur or potential for liberation) and emphasizes living in the present moment ("Abhi aur Yahi"). Drawing heavily from Jain scriptures, Osho critiques common spiritual practices and motivations, advocating for a shift in consciousness from future-oriented desires to present-moment awareness.

Key Themes and Concepts:

The "Abhavya" (Non-Grand or Ungrand-worthy) Soul: Osho defines an "Abhavya" individual as someone who engages in religious practices, rituals, and austerities not for their intrinsic value or for the cessation of karma ("karma-kshay"), but as a means to gain something in the future. This includes aspirations for a better rebirth, heavenly realms ("swarga"), or even liberation ("moksha") driven by a "desire to attain" ("paane ki vaasana"). Such individuals, despite outward religiousity, are still bound by worldly attachments and future expectations, making them "Abhavya" in Mahavir's eyes.
The Illusion of Future-Oriented Spirituality: The core of Osho's critique is that most spiritual pursuits are rooted in a desire for future rewards. This could be worldly success, a pleasant afterlife, or liberation itself. He argues that this "desire to attain" ("paane ki vaasana") is the real bondage, the true "sansaar" (worldliness), even when disguised as religious practice. If the motivation is to gain something, then the act, even if religious, is still a form of worldly entanglement.
The Pitfalls of "Punnya" (Merit/Good Karma): While acknowledging that "punnya" leads to better circumstances ("sugati"), Osho highlights that even "punnya" is a form of karma and thus a bondage. The desire for "punnya" keeps one tied to the cycle of birth and death. He quotes Mahavir's teachings that true liberation ("nirvana") comes from the cessation of "punnya" as well, not just "paap" (sin/bad karma). The desire for "punnya" is merely a more refined form of the desire to attain.
"Kripana Phalahetavah" (Those who act for the fruit are miserly): Osho elaborates on this Upanishadic concept, applying it to religious actions. Anyone who performs dharma, tapasya, or meditation with an eye on the fruits of these actions is considered "kripana" (miserly). They haven't understood the art of living; they are merely transactional in their spiritual engagement.
The True Meaning of "Bhavyata" (Grandeur):
- Here and Now: True grandeur ("Bhavyata") lies in living fully in the present moment ("Abhi aur Yahi") without any future desires or aspirations. It's about engaging in actions for their own sake, not for any resulting benefit.
- Freedom from Desire: It means becoming free from the "desire to attain." When actions are performed without attachment to outcomes, they become spontaneous and beautiful.
- The Kalpavriksha (Wish-Fulfilling Tree): Osho uses the metaphor of the Kalpavriksha to explain this state. In this state, the distinction between means and ends dissolves. Whatever you do, it directly leads to the desired outcome without any gap or effort. It's a state of inner fulfillment where action and realization are simultaneous. This state arises when the distance between "saadhan" (means) and "saadhya" (end) is eliminated.
- The Power of the Present Moment: The present moment is where true potential lies. When one stops chasing the future or dwelling on the past, and instead lives fully in the present, a profound transformation occurs.
The Nature of True Religiousness:
- Dharma as the End, Not the Means: For a "Bhavyta" individual, dharma is not a tool to achieve something else; it is the goal in itself. They practice meditation because meditation itself is blissful, not because it will lead to future bliss.
- Spontaneity and Natural Flow: True religiousness is a spontaneous unfolding of life, not a calculated effort. When actions become a "leela" (play) rather than a duty, they are truly religious.
- The "Abhavya" vs. "Bhavyata" in Action:
  - An "Abhavya" person performs actions with a future-oriented mindset. Their actions are driven by "trishna" (craving), even if it's the craving for liberation. They see the "kalpavriksha" but try to cultivate it for future fruit.
  - A "Bhavyata" person lives from the present moment. Their actions are a natural overflow of their being. They experience joy in the act itself. They have let go of the future and are fully present.
The Trap of "Punnya" as a Bridge: Osho warns that while "punnya" can be a temporary bridge to move away from "paap" (sin), it shouldn't be clung to. It's like using one thorn to remove another, and then discarding both. Clinging to "punnya" just perpetuates the cycle. The ultimate goal is to transcend both "punnya" and "paap."
The Essence of "Ananyagata" (Self-Centeredness/Being in One's Own Essence): Osho reinterprets the Jain definition of Dharma as "Ananyagata" – being engaged in one's own essence ("swa-dravya"). This is contrasted with "para-dravya" (another's essence), where actions towards others, even if good (punnya), create a connection and thus bondage. True dharma is being fully present with oneself, not seeking anything from outside.
The Relativity of Statements (Naya): Osho explains that Mahavir's statements are often made from different perspectives ("naya"). For example, he might say "auspicious karma is good" (for practical purposes, to move away from sin) and then immediately qualify it by saying "but if it binds you to the world, it's also not good." This highlights the relativistic nature of spiritual guidance. The ultimate is beyond all such relative classifications.
The Trap of Desire and Fulfillment: The lecture emphasizes that desire itself is the problem. Whether the desire is for worldly pleasure, power, or even liberation, it leads to suffering. True happiness is found in the absence of desire, in a state of "achah" (desirelessness) or "trishna-shunya" (emptiness of craving).
The Story of Bennett and Gurdjieff: Osho narrates an anecdote from Gurdjieff's teachings about Bennett digging a pit. This story illustrates the idea of being so exhausted that the ego or the "doer" dissolves, allowing a connection to a higher energy. This state of exhaustion, when faced without resistance, can lead to the realization of one's inherent potential and the ability to manifest desires without future attachment.
The Grandeur of Present Action: The Zen saying, "Yesterday I chopped wood, carried water. Today I chop wood, carry water," illustrates the essence of "Bhavyata." The actions remain the same, but the consciousness with which they are performed transforms them. When actions are done without desire, they become sacred and grand.
The Nature of Freedom: True freedom ("swaadheenta") is the ultimate value for Osho. He argues that even "punnya" can be a form of bondage, like a golden chain compared to the iron chain of "paap." Both bind. The goal is to break free from all chains, including those that appear pleasant.
The Ultimate Goal – Union with the Virat (The Vast/Infinite): The ultimate goal is to realize the "Virat" – the boundless, the infinite within oneself. This is where true happiness ("sukha") resides, not in the limited or the small. This realization comes through letting go of all attachments, including the desire for "punnya" and even the aspiration for "moksha" if it becomes a future goal.

In essence, Osho's lecture urges listeners to shed their future-oriented conditioning, their desires, and their attachments to both sin and merit. He calls for a radical embrace of the present moment, finding grandeur not in what is to come, but in the simple, unadorned reality of existence, here and now. The path to true spiritual realization lies in living each moment without the demand for a future outcome, thereby becoming "Bhavyata" – a soul attuned to its infinite potential.