Mahavir Vani Lecture 23 Bramhacharya Kamvasna Se Mukti

Here's a comprehensive summary of Osho Rajnish's lecture "Mahavir Vani Lecture 23: Bramhacharya - Freedom from Lust," based on the provided Jain text:

Core Theme: Brahmacharya (Celibacy/Holiness) as a Path to Freedom from Lust and Suffering

This lecture, delivered by Osho Rajnish on Jain teachings, specifically Mahavir's Vani, focuses on the concept of Brahmacharya not just as abstinence from sexual acts, but as a profound detachment from all sensual desires and experiences that bind one to suffering.

The Jain Sutra and its Meaning:

The lecture begins by quoting a Jain sutra: "Abandon forever the five sensual qualities of sound, form, smell, taste, and touch." Osho explains that the root cause of all suffering, including physical and mental pain, in the entire universe (even for gods) is the craving for sensual pleasures (kama-bhoga). Those who become vitaraaga (detached from passions) in this regard are freed from all such suffering. The text emphasizes that practicing such difficult Brahmacharya earns respect from all beings, including gods, demons, and celestial beings. This Brahmacharya is presented as eternal, unchanging, and the path of the Jinas (victors over their senses), through which countless beings have achieved liberation in the past, are achieving it now, and will continue to do so.

Biological vs. Habitual Lust:

Osho addresses a question about whether lust is purely biological or habitual. He clarifies that it's both, which makes it complex. While the energy is biological, its expression is largely driven by habit. The key difference between animals and humans lies in this: animals' habits are biological, meaning they lack the "perversions" or deviations seen in humans. Humans, through their freedom, can transcend instinctual drives and develop new patterns of expression, leading to phenomena like homosexuality, which are unnatural from an animalistic perspective but not impossible for humans. This freedom allows humans to pursue Brahmacharya, something impossible for animals.

Two Paths to Energy Transformation: Yoga and Tantra

Osho then delves into the methods of transforming sexual energy, presenting two extreme paths:

• Yoga (The Path of Abstinence/External Control): This path focuses on abandoning the expression of sensual desires. Mahavir's approach falls under this category, advocating for the complete renunciation of the five sensual qualities (sound, form, smell, taste, touch). This means withdrawing attention from these objects of desire.
• Tantra (The Path of Deep Experience/Internal Transformation): This path involves deepening the experience of sensual energy consciously, to the point of transcendence.

Both paths aim for transformation, which always comes from the extreme. One cannot leap from the middle of a mountain; one must jump from the edge. Similarly, one must reach an extreme to make a leap.

The Extremes and the Middle Path:

Osho explains the two extremes related to sensual energy:

1. Complete immersion: To experience sensual desires so fully and consciously that one reaches the very edge, from where a leap is possible.
2. Complete avoidance: To remain untouched by sensual experiences, standing at the threshold without entering.

He contrasts this with the Buddhist concept of the "Middle Path." However, Osho interprets even the Buddha's Middle Path as an extreme in its own way – an absolute adherence to the center, which becomes a new extreme.

The Danger of the Lukewarm:

Osho uses the analogy of water: turning it into ice (0 degrees) or steam (100 degrees) are leaps, while lukewarm water (the middle) cannot leap anywhere. Most people remain lukewarm, neither boiling nor freezing, thus missing the opportunity for transformation. Both Yoga and Tantra require reaching an extreme, which is inherently dangerous.

The Choice of Path and Self-Deception:

Osho emphasizes that very few people actually take the leap, whether through Yoga or Tantra. The majority remain in the comfortable middle. He warns against self-deception. If the "inner unconscious" finds Tantra appealing because it seems to involve "no sacrifice, only enjoyment," it's a sign that this path is not right. Similarly, if Yoga appeals because it involves self-torment and masochism, it's also a sign of a pathological direction.

The key is to have a desire for the destination, not the path. If the path itself becomes the object of enjoyment, one gets stuck. One must choose the destination and then the path that suits it.

The Nature of Sensual Experience (Vibrations):

Osho delves into the scientific understanding of sensual experience, explaining that what we perceive as pleasure from seeing, hearing, smelling, tasting, or touching are actually vibrations or electrical impulses in the nervous system. He uses the example of pornography, arguing that it can be more intensely pleasurable than real-life encounters because it allows for greater imagination and less immediate reality to interfere. He further discusses scientific experiments with rats that demonstrate how artificially stimulating these "vibrations" can lead to complete disinterest in natural pleasures. This highlights how our experiences are fundamentally based on these internal vibrations, not on the external objects themselves.

Mahavir's Concept of Brahmacharya: Detachment from All Senses

Mahavir's teaching on Brahmacharya is not limited to sexual desire. It extends to the detachment from all sensory experiences that create attachment and suffering. Osho explains that:

• All senses are sensual organs: Not just the genitals, but eyes, ears, nose, tongue, and skin are all gateways to sensual experience.
• Beauty is intertwined with sexuality: Flowers, birdsong, peacock feathers – all are expressions of the reproductive drive in nature.
• Smell is deeply connected to sexuality: Animals are primarily attracted by scent, and humans also use fragrance for attraction and masking.
• Desire to experience (Voyeurism) vs. Desire to display (Exhibitionism): Osho notes that men are often more voyeuristic, while women are more exhibitionistic, and this duality drives attraction.
• The illusion of pleasure: What we perceive as pleasure is merely an illusion created by vibrations. The true source of happiness lies beyond these sensory experiences.

The Illusion of the Self and the Body:

Our constant connection of attention to external vibrations creates the illusion of being tied to our bodies. When attention is withdrawn from these vibrations, the connection to the body breaks, leading to a realization of the self as separate from the physical form.

Suffering as the Root of Desire and Happiness as an Illusion:

Osho reiterates Mahavir's point: lust is the root of all suffering. Conversely, our conventional understanding is that sensory pleasure is the root of all happiness. However, Osho argues that sensory pleasure is inherently flawed:

• If pleasure is withheld, it leads to pain of absence.
• If pleasure is continuous, it leads to boredom and dullness. Therefore, pleasure ultimately leads to suffering in either case. What we perceive as happiness is often just a temporary absence of pain or a fleeting illusion.

The Power of Belief and Projection:

Osho illustrates this with the example of a shiny stone being mistaken for a diamond. The joy derived from the stone is not from the stone itself but from the belief and projection of it being a diamond. Similarly, the beauty and pleasure we find in people are projections based on our own conditioned desires and expectations.

The Role of Man in the Cosmic Scheme:

Mahavir's teachings are presented as a path to break free from these illusions. By exposing the "wound" of suffering, they aim to lead individuals towards a deeper, truer reality. The ultimate goal is to transcend the duality of pleasure and pain, heaven and hell.

The Significance of Brahmacharya and Vitaraagta:

Brahmacharya, in Mahavir's sense, is the act of withdrawing one's attention from sensory experiences. This detachment from the "juice" or ras of sensual encounters leads to a separation of the body from the soul. A vitaraag (one who is free from passions) has no external desires or attractions; they are self-contained and derive their bliss from within.

Mahavir's Authority: Jinopadishta (Taught by the Jinas)

Osho highlights Mahavir's unique approach to authority. Unlike religions that base their truth on divine revelation (like Vedas or the Bible), Mahavir's authority comes from those who have conquered their senses (Jinas). Their words are considered valid because they are free from the illusions and desires that cloud the perception of ordinary beings, including the gods in traditional mythologies. Mahavir challenges the idea of gods as perfect beings, suggesting they are also trapped in sensual illusions, albeit perhaps more pleasant ones (heavenly dreams).

Man as the Crossroads: The Potential for Liberation

Man occupies a unique position as the "crossroads." Unlike gods, who are often complacent in their pleasures, or beings in hell, who are overwhelmed by suffering, humans experience both. This duality, this struggle between pleasure and pain, provides the opportunity for awakening. Osho argues that rebellion and progress often come from the middle class, those who have experienced both hardship and comfort.

Transcending Heaven and Hell:

The ultimate aim of Brahmacharya is to transcend both the desire for heaven (pleasure) and the fear of hell (pain). Mahavir introduced the concept of Moksha (liberation) as a state beyond both. The desire for heaven itself fuels the cycle of suffering, as it creates the absence of pleasure, leading to pain. By relinquishing the desire for any external reward, including heavenly bliss, one can achieve true freedom.

The Essence of True Liberation:

True liberation (Siddhi) is the state of complete inner freedom, where one's potential is fully realized. The joy derived from this state is entirely internal, an "inner spring" that never runs dry. This is the ultimate aim of the rigorous path of Brahmacharya, as taught by Mahavir.