Jinsutra Lecture 47 Guru Hai Dwar

This is a comprehensive summary of the provided Jain text, Lecture 47 "Guru Hai Dwar" by Osho Rajnish, focusing on the key themes and arguments presented:

Core Argument: The lecture asserts that while enlightened beings (like Nanak) may have chosen not to explicitly declare themselves as God due to societal or historical contexts, the speaker (Osho) declares his own divinity and encourages others to recognize their inherent divinity. This declaration is positioned as necessary for the current spiritual "tide" or era, making the path to self-realization more accessible.

Key Themes and Points:

• The Divinity of Awakened Ones: The lecture begins by addressing a question comparing Nanak Dev to other awakened beings like Krishna. The speaker argues that Nanak was indeed an "awakened man" (जाग्रतपुरुष). However, Osho posits that Nanak might not have declared himself "God" (भगवान) for strategic reasons related to the context in which he was speaking.
  • Context of Nanak's Time: Nanak was trying to bridge the gap between Hindus and Muslims. Declaring himself God would have alienated the Muslim population, who were generally against the idea of a human being divine. Nanak's language was a diplomatic effort to foster unity and understanding.
  • Nanak's "Dev" Designation: The use of "Dev" (meaning divine) in "Nanak Dev" itself signifies that he was recognized as being beyond ordinary humanity. This is seen as a declaration of his divinity, even if not explicitly stated as "I am God."
• The Meaning of "God": Osho redefines "God" not as an external entity, but as the awakened state of being, the fully blossomed flower within. He equates "God" with "fortunate" (भाग्यवान) – one who has recognized their inner divinity. The fullness of being, the realization of one's potential, is God.
• The Nature of Awakening: The speaker uses the analogy of sleep and wakefulness to explain the difference between an ordinary person and an awakened one. Both are human, but the awakened person is like a conscious being, while the unawakened is like a sleeping person, a rock, or a tree – lacking consciousness. The difference lies in the opening of the "eye" of awareness.
• The Individual Nature of Divinity: Osho emphasizes that while Nanak and others may have expressed themselves differently, the essence remains the same. The path chosen by each awakened soul is unique and suited to their time and circumstances. Imitating one enlightened being's specific declaration is not the point; understanding the underlying message is.
• The Concept of "Guru": The lecture strongly advocates for recognizing the "Guru" as the "Door" (द्वार) to the divine. The Guru is seen as the manifestation of the divine, the accessible form of God when God itself (nirakar/formless) feels distant. The Guru acts as a guide, a magnet, drawing the seeker towards their own innate divinity.
  • Guru as Manifest God: The Upanishads state "Guru is Brahma." For Osho, the Guru is the divine made manifest and accessible, like a river flowing to one's doorstep, whereas the divine itself is like the Ganges, distant and unknown.
  • The Dilemma of Worship: The speaker addresses the dilemma of whom to worship first, God or Guru, as posed by Kabir. He resolves this by stating that the Guru is the one who reveals God, making the Guru's feet the priority due to this revelation. The Guru ultimately leads to God, and one's devotion to the Guru is devotion to God.
• The "Ten Thousand Names" of God: Osho praises the Hindu tradition for its embrace of various names and forms for the divine, seeing it as a sign of inclusivity and depth. Unlike more exclusive religions, Hinduism accepts all manifestations of the divine.
• The "Great Circle" of Consciousness: The lecture introduces the concept of a 2500-year cycle in human consciousness, where spiritual awakenings tend to occur. Christ was 2500 years before Buddha and Mahavir, and another such peak is happening now, making divine realization more accessible.
• The Nature of Seeking: The speaker challenges the notion of seeking God in external rituals or dogmas. True seeking is internal. The desire to find God is valid, even if the methods (like praying to a tree or idol) seem flawed. The intention, the longing, is what matters. All paths, in their deepest sense, are towards the One.
• The "God within You": Osho frequently states that "you are God." The journey is about realizing this inherent truth. The seeking is not for an external deity but for the awakening of the divine within.
• The Role of "Madness" (Pagapan): The lecture reinterprets "madness" not as irrationality, but as a profound, urgent, and uninhibited search for the divine, a shedding of logic and societal conventions. It's a leap of faith, a surrender to the mysterious.
• The Transformation of "Suryat" (Appearance): The changes people observe in someone who has taken spiritual initiation (sannyas) are not superficial. They are the result of inner transformation – the lighting of the inner lamp, the awakening of the heart.
• The Inner Heart as the Real "You": The speaker emphasizes that the "heart" is the true essence of a person, but it is inaccessible to others and even to oneself through logic. Only through love and then deep meditation can one approach the soul and ultimately the divine.
• The Importance of Surrender: The final stages of meditation involve confronting "death" or the dissolution of the ego. This is a crucial moment of transformation. Surrendering to this process, letting go of the known self, is essential for merging with the divine.

In essence, the lecture is a call to recognize and embrace one's own divinity, to understand the Guru as the accessible path to this realization, and to approach the spiritual journey with urgency, love, and a willingness to surrender to the unknown, even if it means appearing "mad" to the ordinary world.