Mahavir Vani Lecture 05 Ahimsa Jiveshana Ki Mrutyu

This comprehensive summary is based on the provided Jain text, "Mahavir Vani Lecture 05 Ahimsa Jiveshana ki Mrutyu" by Osho Rajneesh, focusing on the concept of Ahimsa (non-violence) through the lens of "Jiveshana" (lust for life).

Core Theme: Ahimsa and the Cessation of "Jiveshana" (Lust for Life)

The lecture posits that the root cause of all violence (himsa) stems from "Jiveshana," an insatiable and often irrational desire to live, to prolong life at any cost. This lecture, drawing heavily on Mahavir's teachings, argues that true Ahimsa is achieved not by trying to "not kill," but by eradicating the underlying desire for life itself.

Key Points and Arguments:

• The Origin of Violence: Osho explains that violence is not an isolated act but an inherent part of life as we know it because life itself is driven by "Jiveshana." This innate desire to live, even without a clear purpose or when life offers no fulfillment, leads to a desperate clinging to existence.
• The Selfishness of "Jiveshana": This intense desire for life becomes so self-centered that individuals are willing to destroy others to preserve their own existence. The example of choosing to annihilate the entire world to save oneself illustrates this extreme.
• Mahavir's Radical Question: Mahavir's most profound question is not "Why does the world exist?" or "Who created the universe?" but "Why do we want to live at all?" This question forms the foundation of his entire philosophy and practice.
• "Jiveshana" vs. "Mrityu-Aeshna" (Lust for Death): Osho addresses Freud's concept of life and death drives. He clarifies that what appears as a "lust for death" (e.g., in suicide) is still a manifestation of "Jiveshana." When a specific desire for life (e.g., for a particular person, status, or wealth) is frustrated, the individual, unable to live that specific way, chooses death. However, the underlying impetus remains the intense desire for life itself, just thwarted in its specific form.
• The Nature of Suicide: Mahavir's insight is that a suicidal person is not free from "Jiveshana." They are simply unable to fulfill their life desire in a particular way and thus threaten to end life. If the desired conditions were met, they would continue to live.
• Mahavir's Santhara (Voluntary Fasting to Death): Osho distinguishes Mahavir's concept of Santhara from suicide. Santhara is only permissible for someone who has completely relinquished "Jiveshana." This is a deliberate, conscious decision, not an impulsive act. If even a shred of "Jiveshana" remains, the individual will not be able to sustain the fast for the prescribed period (e.g., 90 days).
• "Mrityu Ka Angikar" (Acceptance of Death) vs. "Mrityu Ki Aeshna" (Lust for Death): True Ahimsa arises from accepting death, not desiring it. Acceptance of death stems from the weakening of "Jiveshana." The desire for death is still an attachment, a counter-reaction to a frustrated "Jiveshana."
• The Value of Life and Death: Osho argues that the value we place on death is directly proportional to the value we place on life. If life is devalued, death also loses its perceived significance. Mahavir, by devaluing life (in the sense of clinging to it), also devalues death.
• The Illusion of Ownership ("Mera" - Mine): The lecture expands on Ahimsa to include the concept of "Parigraha" (possessiveness) as a form of violence. Our sense of "mine" (mera) – possessions, relationships, even ideas – creates a web of "self-protection." This possessiveness is driven by the fear of "being alone" and is a manifestation of "Jiveshana" extending outwards. When any of these "mine" possessions are lost, it feels like a personal death because a part of our protective "self" is gone.
• Possessiveness as Violence: Even holding onto ideas, theories, or religious doctrines as "mine" is a form of subtle violence. The insistence on one's own view being the absolute truth is a form of "agraha" (insistence), which is violence.
• Anekanta (Non-one-sidedness): Mahavir's philosophy of "Anekanta" is presented as the outward manifestation of his Ahimsa. Anekanta, or the principle of non-one-sidedness, arises from the understanding that truth is vast and multifaceted, and no single perspective can encompass it fully.
• The Importance of "Syad" (Perhaps): Mahavir's use of "Syad" (perhaps) in his pronouncements is highlighted as a crucial aspect of his non-violent approach. It signifies a humility in stating truth, acknowledging that any statement made in language is an incomplete representation of reality. This "Syad" reflects "anagrah" (non-insistence) and opens the mind to other possibilities.
• The Danger of Dogmatism: Osho criticizes the tendency of followers to turn Mahavir's teachings into rigid dogma, where "Syad" is ignored, and his words are taken as absolute pronouncements. This, he suggests, leads to a misunderstanding of Mahavir's core message and a reintroduction of "agraha" (insistence/violence) into his philosophy.
• The True Nature of Mahavir's Renunciation: Mahavir didn't just leave palaces, wealth, and family; he left all forms of violence, including the violence of possessiveness and attachment. His nakedness and homelessness were an embodiment of non-possession and non-aggression.
• The Goal of Ahimsa: The ultimate goal of Ahimsa, born from the cessation of "Jiveshana," is not just to avoid harming others but to attain "Abhay" (fearlessness) and "Amrit" (immortality/true life) – a state of being that is beyond the cycle of birth and death.

In essence, Osho explains that Mahavir's Ahimsa is a profound inner transformation that begins with questioning and ultimately letting go of the primal, often unconscious, urge to merely survive. This liberation from "Jiveshana" leads to a state of acceptance, fearlessness, and the realization of a higher, imperishable existence.