Mahavir Vani Lecture 44 Rag Dwesh Bhay Se Rahit Hai Bramhan

Here is a comprehensive summary of Osho Rajneesh's lecture "Mahavir Vani Lecture 44: Rag Dwesh Bhay se Rahit hai Bramhan," based on the provided Jain text:

This lecture, deeply rooted in Jain philosophy and the teachings of Mahavir, redefines the concept of "Brahman" not by birth or lineage, but by inner transformation and freedom from negative emotions. Osho uses the collected sayings of Mahavir, referred to as "Mahavir Vani," to expound on this profound idea.

The True Definition of a "Brahman"

The core of the lecture revolves around Mahavir's definition of a Brahman. Osho presents three verses from the text, elucidating the essential qualities:

• Verse 1: Freedom from Attachment and Sorrow: A Brahman is one who does not get attached to those who come into their life, nor does he grieve when they depart. He finds joy in the "Arya-vachana" (noble words or teachings). This signifies a state of equanimity, where relationships are experienced with love but without clinging, and where the seeker finds sustenance in spiritual wisdom.
• Verse 2: Purity and Freedom from Negative Emotions: A Brahman is pure like gold purified by fire and tested on a touchstone. Most importantly, he is free from "raag" (attachment, desire), "dwesh" (aversion, hatred), and "bhay" (fear). This purity is not external but an internal state of being.
• Verse 3: Asceticism, Self-Control, and Liberation: A Brahman is an ascetic, lean and controlled in their senses, whose blood and flesh have withered due to intense austerities. They are one who observes pure vows and has attained "nirvana" (liberation). This emphasizes the path of renunciation, discipline, and ultimate freedom from the cycle of birth and death.

Debunking Birth-Based Superiority and the Importance of Personal Choice

A significant portion of the lecture challenges the conventional understanding of Brahman as someone born into a priestly caste. Osho draws a parallel with political ideologies like Communism and Socialism, stating that birth into a family does not make one inherently a follower. Similarly, being born in a Jain family doesn't automatically make one a Jain.

• Religion as a Personal Choice: True religion, or Dharma, begins when an individual consciously chooses it, makes a deliberate decision, and commits to a path with understanding.
• The Illusion of Inherited Religion: Osho criticizes "borrowed religion," which is passed down through generations without personal conviction. This inherited "religion" is dead and lacks value. He argues that what you haven't chosen cannot be true for you.
• Mahavir's Revolution: Mahavir's teachings broke down the caste system and redefined existing terms. He challenged the notion that being born in a Brahman family automatically made one a Brahman. For Mahavir, "Brahman" was not an inherited status but a state of being achieved through immense effort and spiritual discipline.

The Nature of Love, Attachment, and Detachment

Osho delves into the complex nature of love and attachment, drawing a stark contrast between the "shudra mind" (characterized by attachment) and the "Brahman mind" (characterized by love without attachment).

• Attachment as Slavery: Attachment, Osho explains, leads to a state of dependency and slavery. When we love someone, we make them our master, their happiness and sorrow dictating our own. This leads to a subtle form of hatred and a desire to possess or control the loved one, ultimately destroying their individuality.
• The East vs. West on Love: While the West is increasingly reducing relationships to mere physical connections to avoid the "trouble" of love and attachment, the East, through Mahavir's teachings, advocates for love without attachment. The West's approach is seen as regressive, reducing love to a "beastly" connection, while Mahavir elevates it to a divine experience.
• Love as a State, Not a Transaction: True love, as envisioned by Mahavir, is not a transaction dependent on the qualities of the other person. It is an inherent state of being, like the fragrance of a flower. A Brahman's love is a radiant light that shines on everyone, regardless of their worthiness.
• The Sorrow of Separation and Attachment: Sorrow arises not from loss itself, but from the attachment and dependency we have cultivated. When someone leaves or dies, we grieve for the broken dependency within ourselves, for the part of us that was filled by them.

The Metaphor of Gold and the Inner Fire

The lecture extensively uses the metaphor of gold being purified by fire and tested on a touchstone to describe the process of becoming a Brahman.

• Inner and Outer Gold: Just as gold exists externally, the true "gold" of one's being (consciousness, purity) lies within. We often get caught up in acquiring external "gold" (material possessions) and neglect the inner treasure.
• The Fire of Transformation (Tapasya): The "fire" represents austerity, discipline, and spiritual practice (tapasya, yoga). This inner fire burns away impurities and transforms the raw material of our being into pure gold.
• The Touchstone of Society: While solitude is necessary for inner purification, society serves as the ultimate "touchstone." It's in the crucible of social interactions, facing challenges like anger, desire, and temptation, that one's inner purity is truly tested and proven. Remaining in isolation after purification is seen as incomplete.

Conquering Anger, Desire, and Fear

Osho elaborates on freedom from "raag," "dwesh," and "bhay."

• Raga and Dwesh as Two Sides of a Coin: Attachment and aversion are not separate entities but two faces of the same coin. A person deeply attached to something will inevitably develop an aversion to its opposite, and vice versa. The ultimate state is "Vitraag" – transcending both.
• Fear as the Root of False Religion: Many people turn to religion out of fear – fear of hell, sin, or death. This "God-fearing" approach is antithetical to Mahavir's teachings. True religion is born from courage and fearlessness ("Abhay").
• The Paradox of Suffering and Happiness: Suffering and happiness are intertwined. Increasing external comforts can lead to increased vulnerability and greater susceptibility to suffering. True bliss (ananda) comes from detaching consciousness from both pleasure and pain.

The True Ascetic and the Meaning of Nirvana

The lecture clarifies Mahavir's concept of asceticism, distinguishing it from extreme self-mortification.

• Mahavir's Asceticism vs. Buddha's Extreme Austerity: While Buddha, in his early spiritual quest, pushed his body to extreme limits, almost to the point of death, Mahavir's approach was more balanced. Mahavir did not advocate for literal emaciation but for the judicious use of bodily resources.
• "Lean and Thin" as Resourcefulness: Being "lean and thin" implies not hoarding excess bodily resources (blood, flesh) that can lead to heightened passions and distractions. It means having just enough for sustenance and channeling energy towards spiritual growth.
• Nirvana as the Extinguishing of Ego: Nirvana, in Mahavir's context, is the extinguishing of the ego ("aham"). When the "I-consciousness" dissolves, one is no longer a separate individual but merges into a boundless state of being. This is the ultimate realization of the Brahman.

Conclusion

Osho concludes by reiterating that Mahavir, in his profound love for humanity, sought to re-establish the true meaning of Brahman. He made this elevated state accessible to all, not as an inherited privilege but as a potential within every individual. The true Brahman is one who embodies purity, detachment, fearlessness, and has achieved the ultimate liberation through self-discipline and inner transformation. This is the essence of Mahavir's revolutionary message.