Mahavir Vani Lecture 32 Ye Char Shatru

This is a summary of Osho Rajnish's lecture series "Mahavir Vani," Lecture 32, titled "Ye Char Shatru" (These Four Enemies), based on the provided text. The lecture delves into the Jain teachings on overcoming internal enemies that hinder spiritual progress.

The Four Internal Enemies:

The lecture begins by quoting a Jain scripture that identifies anger (krodh), pride (maan), deceit (maya), and greed (lobh) as the "four black, vile kashayas" (passions or afflictions). These are described as the roots that nourish the tree of worldly existence and the cycle of rebirth. The text emphasizes that even possessing the entire Earth filled with grains, gold, and cattle cannot satisfy a greedy person, highlighting the need for self-control (sanyam).

Osho's Explanation and Practical Application:

Osho addresses a common question: how to maintain mindfulness (hosha/pramad) in daily activities like work. He clarifies that mindfulness is not a separate, competing activity. Instead, it's about being fully present in whatever one is doing.

• Mindfulness is not a barrier: Being mindful while eating, for instance, doesn't prevent you from eating. It simply means your mind is focused on the act of eating, not elsewhere. When the mind wanders, the activity is done unconsciously, leading to a disconnect between body and mind.
• Mindfulness enhances efficiency and well-being: Performing tasks with full awareness increases skill, capacity, and productivity. It also reduces fatigue because the mental and physical being are aligned, preventing the stress caused by internal conflict. Osho uses the example of playing a game, where one feels refreshed afterward despite expending energy, because the focus is complete.
• Work as a game: The key difference between work and play is the level of mindfulness. If work is approached with the same complete attention, involvement, and joy as a game, it becomes more fulfilling and less draining.
• The danger of forced concentration: Osho warns against a forceful, strained concentration, which he calls "emphasis," as it leads to exhaustion and can even breed anger towards obstacles. Mindfulness should be an effortless, enjoyable process, cultivated gradually.
• The importance of patience and self-compassion: Overcoming ingrained habits of unconsciousness (behoshi) takes time. It's natural to falter and lose mindfulness. Instead of self-criticism or despair, one should gently bring the mind back to the present moment whenever awareness returns. This practice is compared to a child learning to walk – falling and getting up repeatedly.
• The journey of a thousand miles begins with one step: Osho stresses that even a moment of mindfulness is significant. The capacity to be mindful in one moment can expand over time. The focus should be on taking one step at a time, liberating each moment from unconsciousness.
• Integrating mindfulness into life: Unlike other spiritual paths that advocate for separate meditative practices alongside daily life, Mahavir and Buddha emphasize integrating mindfulness into all actions. Whether walking, sitting, eating, or engaging in any mundane activity, the focus should be on being present. This transforms life itself into a beacon of awareness.

Addressing Discipleship and Guru-Disciple Relationship:

Osho then discusses the nature of spiritual guidance and discipline.

• Self-transformation versus external change: The effort to change oneself is not violence. Imposing one's will on another to change them is violence.
• The role of a Zen Master: When a disciple surrenders completely to a Zen master, the distinction between guru and disciple blurs. The master then works on the disciple as if working on himself. Actions that appear harsh or violent from an external perspective (like throwing a disciple out a window) are intended to shatter the disciple's ego and ingrained patterns, leading to breakthrough moments that might take years of conventional practice.
• The guru's stick (danda): The famous Zen master's stick is not for punishment but for jolting the disciple back to awareness when they lapse into unconsciousness. Hitting specific energy points can reawaken the nervous system and bring the disciple back to the present.
• Discernment between external appearance and inner reality: Osho warns against judging actions from an external viewpoint. The true significance of a guru's actions is understood only by the disciple.
• Shocks as a therapeutic tool: In modern psychology, "shock treatment" is used for severe mental conditions to break the continuity of a disturbed thought pattern. Zen masters have intuitively used similar methods for millennia.
• The nature of true surrender: Choosing a guru is a total commitment. If one finds the guru's teachings or actions questionable, they should leave entirely, rather than selectively adhering to some advice and discarding others. This selective approach indicates the disciple still operates from their ego and judgment.
• The unique guru-disciple relationship: The relationship between a guru and disciple, especially in traditions like Zen and Sufism, is the highest form of human connection, transcending biological or romantic bonds. It's a spiritual union where the disciple's liberation can lead to the guru's further awakening.
• The distinction between commands from violence and preachings from compassion: A disciple should not focus on the intent behind a guru's command. Whether it stems from harshness or compassion, obedience leads to transformation. The responsibility for the method lies with the guru; the disciple's role is to follow with full surrender.

The Roots of Suffering:

Osho then returns to the core teaching about the four enemies and their connection to suffering and rebirth.

• The four kashayas as roots: Anger, pride, deceit, and greed are the roots that continuously water the tree of cyclical existence.
• The illusion of satisfaction: No amount of external possessions can truly satisfy a greedy person. True contentment is an inner state.
• The core of existence (Jeeveshana): Buddha's concept of "Jeeveshana" (lust for life, the will to exist) is presented as the underlying cause of all suffering. The four kashayas are manifestations of this fundamental desire to survive and perpetuate oneself.
• Self-preservation and its consequences: The desire to protect oneself leads to the desire to destroy others, which is why Mahavir's emphasis on non-violence (ahimsa) is so crucial. Letting go of the need to protect oneself leads to true freedom and immunity from destruction.
• The cycle of birth and death: We are our own cause of birth and rebirth. The fear of death is the fear of non-existence, which paradoxically fuels the desire for new births. Escaping the cycle requires cutting the roots, not just trimming the leaves.
• The nature of true contentment: Contentment comes from "meeting oneself," not from accumulating external things or experiences. The kashayas keep us entangled with the external world, preventing self-realization.
• The meaning of self-control (sanyam): Sanyam is about regaining balance and awareness when the kashayas threaten to overwhelm us. It's about pausing and not rushing into unconscious reactions. True wisdom lies in learning from mistakes without repeating them.

Conclusion:

The lecture concludes by reiterating that understanding and consciously stopping the cycle of these four internal enemies (anger, pride, deceit, greed) through mindfulness and self-control is the path to true contentment and liberation from the cycle of rebirth. The teachings of Mahavir are presented as a profound and experiential understanding of the human condition, offering a way to transcend the limitations imposed by our inner adversaries.