Mahavir Vani Lecture 38 Atma Ka Lakshan Hai Gyan

This lecture, "Mahavir Vani Lecture 38: Atma ka Lakshan hai Gyan" by Osho Rajnish, explores the fundamental Jain concept of the soul (Atma) and its attributes, particularly focusing on "Gyan" (Knowledge). The lecture delves into the distinctions between the soul and matter, the nature of consciousness, and the path towards liberation as outlined by Mahavir.

Key Concepts and Themes:

• Attributes of the Soul (Jiva) vs. Matter (Pudgal):

  • The text begins by quoting the Lokatatva-Sutra, which defines the attributes of the soul as Gyan (knowledge), Darshan (perception/intuition), Charitra (conduct/behavior), Tap (austerity/discipline), Virya (energy/strength), and Upayog (consciousness/experience).
  • In contrast, matter (Pudgal) is characterized by attributes like sound, darkness, light, shadow, heat, color, taste, smell, and touch.
  • This fundamental distinction is crucial: while both soul and matter have existence, only the soul possesses consciousness and the awareness of its own existence ("I am").

• The Three States of Existence:

  • Mere Existence (Bodhi-heen): Like a stone, which exists but has no awareness of its existence.
  • Existence with Awareness (Anubhav se bhara): Like a human, who is aware of their existence ("I am").
  • Complete and Developed Existence (Paripurna vikasit): Like a divine being (Paramaatma), who is aware of their existence and also knows "who they are."
  • Osho emphasizes that humans fluctuate between these states, experiencing moments of being "stone-like" (unaware), "human-like" (aware of being), and even touching the divine (knowing who they are).

• Gyan (Knowledge) as the Core Attribute:

  • Mahavir defines "Gyan" not as the accumulation of information (like a computer or memory) but as the capacity to know and, more importantly, the witnessing consciousness behind the process of knowing.
  • The ability to observe one's own thoughts, even while thinking them, is the essence of true knowledge. This capacity for self-observation is what distinguishes humans from machines, even advanced computers, which can process information but cannot be witnesses.
  • The lecture contrasts this with memory, which Osho explains is a material process tied to the brain. He highlights that science is beginning to understand memory as material, a concept Mahavir articulated thousands of years ago.

• Darshan (Perception/Intuition):

  • Darshan is described as the first glimpse of the self, and when this glimpse is expanded to encompass the entire universe, creating a Gestalt, it becomes Darshan.
  • Our inner knowledge, when projected outwards, forms our understanding of the world. If you deny the existence of the soul, it reflects a lack of self-experience.

• Charitra (Conduct/Behavior):

  • Charitra is the manifestation of Gyan and Darshan in one's actions. It's not about forceful imposition of moral codes but a natural outgrowth of true understanding and perception.
  • Osho criticizes the Jain tradition's emphasis on "charitra" (conduct) before "gyan" (knowledge) and "darshan" (perception), arguing that it can lead to hypocrisy. True conduct arises organically from inner realization. Forcing conduct without understanding is like an artificial adherence that will eventually break down.

• Tap (Austerity/Discipline):

  • Osho reinterprets "Tap" not as self-torture but as a scientific, alchemical process of managing life energy.
  • Life energy is akin to fire. Tap is the process of redirecting this inner fire inwards and upwards, rather than dissipating it through desires like lust.
  • The Upanishads' concept of Nachiketa Agni is invoked, describing Tap as a process of purification through three fires: burning away the "other," burning away the "self," and finally transcending the concept of "emptiness."

• Virya (Energy/Strength):

  • Virya encompasses both "purusharth" (effort/endeavor) and "kaam-urja" (sexual energy).
  • Osho distinguishes between the physical aspect of semen and the inner, spiritual energy it carries. This inner energy can be channeled for self-birth and spiritual growth instead of physical procreation.
  • Mahavir's very name signifies this mastery over Virya, meaning "great hero" or "great endeavor," symbolizing the successful sublimation of this energy.

• The Material Nature of the Universe (Pudgal):

  • Mahavir's view of the world is presented as scientific rather than purely philosophical. He doesn't dismiss the material world as Maya (illusion) but acknowledges its existence.
  • The term "Pudgal" is unique and untranslatable, meaning something that exists but has the capacity to not exist, and yet, by not existing, doesn't cease to be. It signifies a flow or process rather than a static state.
  • Everything is in constant flux, a "matter in process," a concept now validated by modern science.

• The Law of Opposites:

  • The lecture emphasizes the essential role of opposites in perception and existence. We perceive life through death, light through darkness, love through hate.
  • This is contrasted with Buddhist thought, where the self is also seen as a flux (Pudgal). Mahavir, however, posits an enduring soul (Pudgal is matter, not soul) because the awareness of change itself implies a stable observer. The concept of "anti-matter" and reverse-flowing time in modern physics are presented as scientific parallels to this understanding of dualities.

• The Nine Truths (Nava Tatva):

  • The lecture then briefly introduces the nine truth elements: Jiva (soul), Ajiva (non-soul/matter), Bandh (bondage), Punnya (merit), Pap (demerit), Asrav (influx), Samvar (cessation of influx), Nirjara (shedding of karma), and Moksha (liberation).
  • These elements are presented as the framework for the spiritual journey.

• Bandh (Bondage) and the Fear of Freedom:

  • An intriguing point is made about humanity's fear of freedom. We crave independence but are paradoxically drawn to dependence and seek security in bondage.
  • Wealth, power, and even love can become forms of bondage, leading to a desire to control or be controlled. This inherent tendency towards seeking "bondage" explains why people gravitate towards affiliations like religious sects or discipleship, even when seeking liberation.

• Punnya and Pap: A Different Perspective:

  • Mahavir's understanding of "Punnya" and "Pap" is also material. Actions (karma) attract specific types of subtle particles.
  • Punnya is associated with lightness, joy, and a buoyant state, akin to a flower blooming. It leads to a sense of well-being and can elevate one's circumstances.
  • Pap is associated with heaviness, sadness, and a sinking feeling, like carrying a stone. It leads to suffering and degradation.
  • However, both are considered forms of bondage, with golden handcuffs (Punnya) being potentially more entangling than iron ones (Pap). True liberation requires transcending both.

• Asrav (Influx) and Samvar (Cessation):

  • Asrav is the opening or invitation to external influences, particularly those that lead to negative (pap) or even positive (punnya) karma. It's the soul's openness to the world.
  • Samvar is the act of stopping this influx, preventing unwanted energies from entering. This involves conscious effort and awareness.
  • The lecture highlights the importance of conserving energy and directing it inward through Samvar.

• Nirjara (Shedding Karma):

  • Nirjara is the process of shaking off accumulated karma, like dust from one's clothes. It's the release of past actions and their consequences.
  • This involves witnessing past tendencies without acting on them, allowing them to naturally fall away.

• Moksha (Liberation):

  • Moksha is the state of ultimate freedom and purity, beyond all bondage and conditioning. It is achieved after Nirjara, when the soul is completely unburdened.

• Samayik (Equanimity) and the Role of the Guru:

  • The path to realization (Samayik, balanced state) can be achieved through the teachings of a Satguru (a realized master) or through one's own efforts.
  • However, the Guru acts as a catalytic agent, facilitating the inner realization, rather than directly imparting knowledge. The student must be receptive and open to receive this grace.

In essence, Osho's lecture on "Atma ka Lakshan hai Gyan" provides a profound exposition of Jain philosophy, emphasizing that true knowledge is not about acquiring information but about realizing the conscious, witnessing nature of the soul, and transcending the limitations of matter and karma through disciplined effort and inner transformation.