Mahavir Vani Lecture 12 Ras Parityag Aur Kaya Klesh

Here's a comprehensive summary in English of Osho Rajnish's "Mahavir Vani Lecture 12: Ras Parityag aur Kaya Klesh," based on the provided text:

This lecture, part of Osho's "Mahavir Vani" series, delves into two key Jain ascetic practices: Ras Parityag (Renunciation of Taste/Essence) and Kaya Klesh (Affliction of the Body). Osho emphasizes that the traditional, literal interpretations of these terms are often superficial and miss the profound inner meaning intended by Mahavir.

The Core Problem: The Illusion of Taste and the Nature of Reality

Osho begins by dissecting the nature of "ras" (taste or essence). He argues that taste doesn't reside in the object itself, but rather in the interplay between the object, our sense organs, and our experiencing mind, and ultimately, our consciousness. He uses the example of a condemned prisoner being offered sweets; the sweetness is objectively present in the dessert, but the prisoner's state of mind prevents him from experiencing it. Similarly, scientific understanding reveals that color itself is not inherent in objects but arises from the interaction of light, the object, and the observer's eye. When there is no observer, objects become colorless. This demonstrates that our experience of the world is a relational phenomenon.

Ras Parityag: Not Abstinence, but Witnessing

Osho strongly refutes the common understanding of Ras Parityag as simply abstaining from certain foods or tastes. He explains that such abstinence is merely "ras aprakat karna" (making the taste unmanifest), not truly renouncing it. The underlying potential for taste remains, and it can resurface. He contrasts this with Mahavir's true intention, which is to break the connection between the mind and consciousness.

Osho illustrates this with the concept of "shock treatment" used in psychotherapy. A sudden, profound shock can shatter the established patterns of the mind and consciousness, leading to a transformation. He recounts the story of a nun experiencing persistent hiccups, which stopped when she was falsely told she was pregnant – the shock broke the established physiological and psychological patterns.

The True Path to Ras Parityag: Witnessing (Sakshi)

The real way to achieve Ras Parityag, according to Osho, is through witnessing (sakshi-bhav). Instead of fighting or suppressing desires, one should observe them without identification. When eating, for instance, instead of trying to stop enjoying the taste, one should simply witness the experience: "The tongue is enjoying the taste, the mind is experiencing the sweetness, the object is pleasing, but I am just witnessing this." This detachment from the experience, this standing "one step beyond," dissolves the attraction and the compulsive repetition of desires. The mind, being a servant, will eventually cease demanding when the "master" (consciousness) is no longer engaged.

He emphasizes that trying to forget or suppress desires only makes them stronger. The key is to become a witness to the desires, their arising, and their passing. This disengagement of consciousness from the mind's workings is the true essence of Ras Parityag.

Kaya Klesh: Not Self-Mortification, but Acceptance of Suffering

Osho then addresses Kaya Klesh (affliction of the body), highlighting that it's another deeply misunderstood concept. He argues that Mahavir would never advocate self-torture or violence against one's own body, as this itself would be a form of violence. Mahavir's followers often misinterpreted this, leading to a rise in masochistic practices.

The Nature of the Body and the Origin of Suffering

Osho explains that even the body is not truly "ours" in an absolute sense. Parts like hair and nails are dead matter, and even bones are just material organized by natural laws. He uses the analogy of the pain experienced during childbirth, explaining that much of it is psychosomatic, generated by the mother's fear and contraction of muscles, rather than an inherent aspect of the physical process. Scientific studies demonstrate that childbirth can occur without pain, highlighting the role of psychological conditioning.

Kaya Klesh as the Acceptance of Inherent Suffering

Therefore, Osho defines Kaya Klesh not as inflicting pain, but as accepting the inherent suffering that arises from the body. As one progresses in spiritual practice, the illusion of happiness derived from the body dissolves, and the inherent difficulties, diseases, aging, and eventual death of the body become apparent. This is not suffering inflicted by the practice, but the unveiling of the body's true nature.

The true Kaya Klesh, according to Osho, is to witness this arising suffering without resistance, without trying to escape it, and without creating illusions of future happiness to distract from the present. It's about total acceptance of the body's limitations and eventual demise.

Acceptance as Liberation

Osho clarifies that acceptance doesn't mean the suffering disappears; rather, it transforms the practitioner's relationship with suffering. When suffering is accepted, it loses its power to afflict. Just as a soldier becomes accustomed to the battlefield and its horrors after a few days, or Londoners continued their lives during bombing raids after initial shock, acceptance leads to a transcendence of the experience.

He uses the example of Mahavir himself, who, when nails were driven into his ears, experienced no suffering because he had accepted the potential for such events. His detachment and acceptance rendered him beyond the reach of the inflicted pain. Similarly, if one accepts that death is inevitable with the body, the fear and suffering associated with it diminish.

The Fallacy of Adding or Subtracting Suffering

Osho refutes the idea that one can actively "add" or "subtract" suffering to the body in pursuit of liberation. He argues that if one can add suffering, one can also subtract it. This logic, he says, is no different from the worldly pursuit of pleasure. The choice is not about manipulating suffering but about accepting or rejecting the experience of suffering.

The True Meaning of Mahavir's Practices

In conclusion, Osho reiterates that both Ras Parityag and Kaya Klesh are about inner transformation through witnessing and acceptance. Ras Parityag is achieved by observing desires without identification, and Kaya Klesh is achieved by accepting the inherent suffering of the body without resistance. These practices are not about external actions like fasting or self-punishment, but about a profound shift in consciousness. The external manifestations, like Mahavir pulling out his hair, were not for the sake of inflicting pain but to avoid dependency and maintain a state of freedom from external means. The core lies in the internal witnessing and acceptance, which ultimately leads to the dissolution of attachment and the cessation of suffering.