Jinsutra Lecture 36 Jivan Hi Hai Guru

The provided Jain text, "Jinsutra Lecture 36: Jivan hi Hai Guru" by Osho Rajnish, delves into the profound concept of "Life itself is the Guru." This lecture, rich in philosophical and spiritual insights, emphasizes that true wisdom and character are not derived from external scriptures or dictated morals, but from direct life experiences.

Here's a comprehensive summary of the key themes and arguments presented in the text:

1. The Superiority of Lived Experience over Scriptural Knowledge (Shastra-Adhyayan):

• The lecture begins by quoting the verse: "What is the use of extensive scripture to one who lacks conduct? Just as millions of lamps are useless to the blind." This highlights the central theme that mere intellectual knowledge from scriptures is futile without practical application and character.
• Osho contrasts "character" (charitra), which is imposed externally or learned through practice, with "conduct" or "true character" (charitrya), which arises from within and is natural. He equates this inner, spontaneous blossoming with "conduct" (charitra) in Jain philosophy.
• He argues that knowledge gained through experience, even if minimal, is far more valuable than vast scriptural knowledge possessed by someone who is "characterless" (charitraheen). This minimal experiential knowledge is authentic and deeply ingrained.

2. The Nature of True Character (Nishchaya-Charitra vs. Vyavahar-Charitra):

• Mahavira made a distinction between "behavioral character" (vyavahar-charitra), which is the outward facade, and "definitive character" (nishchaya-charitra), which is the true, intrinsic nature.
• The lecture criticizes adherence to morality out of fear (of punishment, hell, or police) or for external gain (like the prospect of heaven). Such "morality" is considered superficial and prone to collapse when the external motivation is removed.
• True ethical conduct is "unconditional" (besharat) – it is not a means to an end but an end in itself, born from intrinsic joy and understanding.

3. The Danger of Imposed Morality and Controlled Desires:

• Osho uses the analogy of fasting (upvas) to illustrate this point. An imposed fast, driven by external observance or rules, leads to constant preoccupation with food. In contrast, a fast that arises spontaneously from a deep understanding of the body's needs (like after intense meditation) becomes a natural experience.
• He strongly criticizes the suppression of desires through sheer willpower or prohibition. This act of "control" often intensifies the very desires being suppressed, leading to internal turmoil and the "fetidness" of unfulfilled urges. This is likened to trying to stop a river; it only builds more pressure.
• He uses the example of a young man trying to learn to ride a bicycle and being fixated on the milestones, leading to inevitable collisions. The very act of trying to avoid something draws one towards it.

4. The Illusion of External Morality and the Importance of Inner Purity:

• The lecture emphasizes that external actions are merely reflections of internal states. "If the inside is pure, the outside will naturally become pure. It is due to inner faults that a person commits outer faults."
• People who appear outwardly moral but harbor inner darkness are labeled as hypocrites. The suppressed desires become "wounds" within the mind, constantly resurfacing.
• The text cautions against external rituals and the pursuit of "borrowed knowledge" (udhaar gyan). This leads to intellectual arrogance (ahankar) rather than true wisdom and prevents the birth of genuine character, which is rooted in humility and self-awareness.

5. The Practice of Experiential Learning and Self-Discovery:

• The lecture champions the approach of learning through direct experience and introspection. This is akin to a child learning by touching, seeing, and feeling, rather than being told.
• The metaphor of the blind man and the lamp is used to illustrate that even if externally illuminated, the blind man's internal darkness remains. Similarly, external knowledge without inner realization is useless.
• The importance of "awareness" (jagrukta) and "understanding" (samajh) is highlighted as the key to genuine transformation.

6. The Nature of True Religiousness and the Path to "Second Childhood" (Sainthood):

• True religion is not about adhering to doctrines or rituals but about learning the art of "squeezing life" – extracting wisdom from every experience.
• The ultimate goal is to reach a state of "second childhood" (dusra bachpan) or "saintliness" (santatva), where one's awareness is as pure and unadulterated as a newborn's. This is achieved by shedding the accumulated "garbage" of borrowed knowledge and opinions.
• This "second childhood" is not lost, as it is earned through conscious effort and experience, unlike the first childhood, which was accidental and lost due to ignorance.

7. The Dangers of Intellectualism and the Deceptive Nature of "Good" Actions:

• Osho criticizes the tendency of people to become "pundits" who accumulate knowledge but fail to live it. This intellectualism creates a barrier to true learning.
• He warns that even seemingly "good" actions, if motivated by a desire for merit, heaven, or social approval, are still rooted in duality and have an underlying "unseen" connection to their opposites. For instance, donating out of greed is still influenced by greed.
• The highest state, as described by Mahavira, is beyond both good and bad, beyond vice and virtue. This is the state of "nirvikalpa charitra" (character without mental modifications) and "nirvana," where one transcends all dualities.

8. The Nature of True Joy and the Illusion of Giving Happiness:

• Osho posits that happiness cannot be given or received; it is an internal state. The constant attempts to give happiness to others ultimately result in giving only sorrow.
• A truly awakened person lives in their own nature, unbound by the opinions or reactions of others. They are not driven by the need to please or impress.

9. The Essence of Character and the Path to Liberation:

• The core message is that true character arises from within, from lived experience, and from a deep, unwavering understanding of oneself and life.
• The lecture emphasizes that the ultimate guru is life itself, and the path to liberation (nirvana) lies in embracing all experiences, learning from them, and gradually shedding the layers of ignorance and conditioning.
• The goal is to become "pure consciousness," free from the contaminations of external knowledge, societal norms, and the illusions of good and bad.

In essence, "Jivan hi Hai Guru" is a powerful call to embrace life fully, to learn from every encounter, and to cultivate an authentic inner character that is independent of external validation or scriptural dogma. It advocates for a path of self-discovery through direct experience, leading to a state of pure consciousness and liberation.