Jinsutra Lecture 38 Dhyan Ka Dip Jalalo

This summary of Osho Rajnish's "Jinsutra Lecture 38: Dhyan ka Dip Jalalo" aims to capture the essence of the discourse, which is based on Jain scriptures, particularly the teachings attributed to Mahavira.

The lecture focuses on "lighting the lamp of meditation" and draws parallels between the ideal qualities of a spiritual aspirant (sadhu) and various animals and natural elements, as described in the Jinsutra verses. Osho emphasizes that true spiritual realization comes from an internal transformation of consciousness, not mere external renunciation or rituals.

Here's a breakdown of the key themes and points discussed:

1. The Ideal of the Sadhu (Spiritual Aspirant) - Metaphors and Qualities:

• "Lion-like Courageous" (सीह-सा पराक्रमी): The sadhu must be courageous, facing life with inner strength and fearlessness. This courage stems from self-reliance and a deep understanding of one's own being, not from external support or aggression. Osho contrasts this with the "shopkeeper" mentality of many who engage in spiritual practices for personal gain.
• "Elephant-like Proud" (हथी-सा स्वाभिमानी): This pride is not ego, but self-respect and confidence in one's own strength and truth. It's a quiet dignity, unlike the outward boasting of the ego-driven. Osho highlights that true self-assurance doesn't need proclamation, while insecurity necessitates it.
• "Bull-like Gentle" (वृषभ-सा भद्र): The sadhu embodies gentleness and selfless service, like the bull that quietly carries burdens and supports humanity. This gentleness is natural and unforced, not a practiced facade.
• "Deer-like Simple" (मृग-सा सरल): Simplicity is characterized by an innocent, trusting gaze, free from guile and complexity. Osho contrasts this with the often-disguised and practiced simplicity of many who claim to be spiritual. True simplicity is uncultivated and spontaneous.
• "Animal-like Helpless" (पशु-सा निरीह): This refers to a state of innocent surrender and helplessness in the face of the vastness of existence. It's an acceptance of one's smallness and an absence of the urge to control or manipulate. Osho finds this innocence more profound than the complex reasoning of humans, even those pursuing spirituality.
• "Wind-like Detached" (मारुत-सा निसंग): The sadhu remains detached, flowing through life without attachment or possessiveness. Like the wind, they are present but not bound by the objects they pass. Friendship is valuable, but attachment creates stagnation.
• "Sun-like Radiant" (सूर्य-सा तेजस्वी): A sadhu possesses an inner radiance, a clarity that shines forth. This radiance is not the burning heat of the sun, but a luminous presence that illuminates without scorching.
• "Ocean-like Profound" (सागर-सा गंभीर): The sadhu has a deep, unfathomable inner being, like the ocean. Their depths are not easily plumbed, and their serenity remains undisturbed by external storms.
• "Meru-like Unwavering" (मेरु-सा निश्चल): Drawing on Jain cosmology, the Meru mountain is the axis of the universe. The sadhu possesses an unshakeable inner core, a stable center around which life's events revolve without disturbing their equilibrium.
• "Moon-like Cool" (चंद्रमा-सा शीतल): The sadhu's presence is soothing and healing, bringing solace and peace, unlike the harshness of worldly ambition. Their light is like the moon's, offering comfort without burning.
• "Jewel-like Luminous" (मणि-सा कांतिवान): The sadhu has an inherent inner brilliance and attractiveness, drawing others to them through their luminous presence.
• "Earth-like Tolerant" (पृथ्वी-सा सहिष्णु): The sadhu embodies immense patience and tolerance, accepting all experiences with equanimity, just as the earth bears all on its surface.
• "Snake-like Unattached to Shelter" (सर्प-सा अनियत-आश्रयी): The sadhu does not seek permanent shelter or build fortified homes, living with a fluid presence and not clinging to possessions or fixed abodes.
• "Sky-like Unsupported" (आकाश-सा निरालंब): The sadhu is utterly independent, without external support or reliance. Their existence is like the sky, vast and self-contained, not needing pillars or foundations.

2. The Core of Spirituality: Inner Purity (भाव) vs. Outer Forms (द्रव्य):

• Osho strongly criticizes the emphasis on external rituals, appearances, and possessions in the name of spirituality. He argues that "Bhavo hi prathamalingam, na dravvalingam cha jaan param thamm" (भाव ही प्रथम लिंगं, न द्रव्य लिंगं च जाण परम थं) – "Inner disposition is the primary characteristic, not outer form."
• He explains that the renunciation of external possessions (dravya chaav) is meaningful only when it arises from the purification of inner states (bhavavishuddhi). If the inner attachments remain, external renunciation is futile.
• He uses the analogy of a beggar who might abandon his bowl but still cling to the desire for sustenance. True renunciation is letting go of the desire itself.

3. The Distinction between Mahavira's Ahimsa and Gandhi's Ahimsa:

• Osho highlights a fundamental difference: Mahavira's ahimsa (non-violence) arises from strength and courage, from a warrior class (Kshatriyas) who understood violence and chose non-violence from a position of power.
• Gandhi's ahimsa, in Osho's view, stems from weakness and the lack of alternatives, often used as a strategy. He calls it the "ahimsa of the shopkeeper" (bania ki ahimsa), whereas Mahavira's is the "ahimsa of the warrior" (kshatriya ki ahimsa), a more potent and dynamic force.

4. The Importance of Spontaneity and Inner Awakening:

• The lecture repeatedly emphasizes the need for spontaneity and genuine inner experience over practiced disciplines or external observances.
• Osho uses the example of Lao Tzu's response to his friend about a beautiful morning, highlighting that when one is truly present, affirmations are unnecessary; the experience speaks for itself.
• He criticizes practices that are merely "abhyas" (अभ्यास) – learned or practiced behaviors – rather than spontaneous expressions of one's inner state.

5. The Warning Against Misguided Spirituality and Imposters:

• Osho cautions against those who claim spiritual authority but lack inner substance. He criticizes the complex and ritualistic behavior of some modern sadhus and their followers, who are more concerned with external forms than inner transformation.
• He speaks about the future where true masters like Mahavira will be sought, and the existing paths may become fragmented and conflicting.

6. The Path of Meditation ("Dhyan ka Dip Jalalo"):

• The central metaphor of "lighting the lamp of meditation" signifies the awakening of inner consciousness. This lamp illuminates the path and dispels the darkness of ignorance and delusion.
• The qualities discussed are not to be merely intellectualized but to be cultivated through meditation and self-awareness.

7. The "One Lamp" of Awareness:

• Osho concludes by emphasizing that the difference between darkness and light, between a mundane existence and spiritual realization, lies in one inner lamp of awareness or consciousness.
• This lamp is also known as "apramada" (non-procrastination, watchfulness) by Mahavira, "samya-smriti" (right remembrance) by Buddha, and "awareness" by Krishnamurti. The name matters less than the presence of this inner light.

In essence, the lecture is a call to cultivate inner qualities of courage, simplicity, detachment, and radiant consciousness, drawing inspiration from the profound metaphors presented in the Jain scriptures. It's a critique of superficial religiosity and an invitation to a deep, spontaneous, and authentic spiritual journey.