Mahavir Vani Lecture 45 Aliptata Hai Bramhnatva

This document, "Mahavir Vani Lecture 45: Aliptata hai Bramhnatva" by Osho Rajnish, delves into the Jain concept of a "Brahmin" as defined by Lord Mahavir. It asserts that true Brahman-hood is characterized by detachment (aliptata) and is not determined by birth, caste, or rituals.

The core of Mahavir's definition of a Brahmin is presented as one who abstains from sexual union in thought, word, and deed with any being – be it a god, human, or animal. This detachment from carnal desires is likened to the lotus that, though born in water, remains untouched by it.

Osho then explores the human condition, referencing Sigmund Freud's discovery of the centrality of sexual desire (kama-vasana) in human life. He acknowledges that sexual desire is primal, stemming from the very origin of human existence. However, he criticizes Freud's view as incomplete and dangerous, as it stops at the primal level without pointing to transcendence.

Osho contrasts Eastern wisdom with Western opposition to Freudian ideas, particularly from Christianity. He explains that the East, while recognizing sexual desire as a source, believes it is not the ultimate destination. The lower can transform into the higher. The path from "mud to lotus" requires art, which is cultivated through practices like Tantra and Yoga.

• Tantra suggests using desire itself as a means to transcend it, treating it like a poison that can be turned into an antidote.
• Yoga proposes achieving detachment from desire through witnessing (sakshi-bhav) without actively engaging with it.

Osho highlights that Mahavir, as a Mahayogi, does not advocate for Tantric practices. Instead, he emphasizes witnessing and detachment from sexual desire. He acknowledges the risks of both approaches: Tantra can lead to addiction, and Yoga can lead to suppression. He stresses that true spiritual progress involves overcoming these dangers, not being paralyzed by the fear of them.

The lecture then elaborates on the dangers of suppression, drawing parallels with hysteria. Suppressed desires can become potent, leading to distorted perceptions and actions. Osho uses the example of Mullā Nasruddin's wife, whose repressed desires manifest as seeing things that aren't there. He illustrates how suppressed individuals become hyper-sexualized, projecting their desires onto everything.

Osho critiques the modern scientific and cultural trend of normalizing and even promoting regular sexual indulgence, citing sex labs and the creation of sophisticated sex dolls. He argues that this approach, while perhaps offering temporary relief, ultimately leads to a mechanical and devoid existence, devoid of genuine human connection and spiritual growth.

The text emphasizes that true Brahmins are detached individuals who live in the world but are not entangled by its desires. This detachment is not about escaping the world (as a raw leaf might fall prematurely from a tree), but about transcending it from within, like a ripe leaf falling gracefully. Running away from the world out of fear of desire leads to more complex problems, such as autoeroticism and perversions.

Osho clarifies that the terms "Anagar" (homeless) and "Akinchen" (possessing nothing) are not about literal homelessness or poverty.

• Anagar refers to a state of consciousness that is like open sky, free from internal boundaries and mental prisons.
• Akinchen means not considering oneself as "something" or "someone," a state of no-body-ness without claiming it. It's about shedding the ego and its attachments.

The lecture critiques the traditional understanding of a Brahmin based on birth, caste, and external rituals, arguing that such definitions are superficial and often lead to ego and a false sense of superiority. Mahavir's interpretation shifts the focus to the inner state of detachment and self-mastery.

Osho notes that Mahavir's radical redefinition of Brahmin-hood was met with strong opposition from those who benefited from the existing caste system. They sought to discredit Mahavir by labeling him a heretic and an atheist, despite his profound spirituality.

Ultimately, the lecture concludes that Brahman-hood is an inner achievement, a state of being detached from worldly desires and the ego, achieved through conscious effort and practice. It is about living fully in the present moment, recognizing the transient nature of worldly pleasures, and cultivating an awareness that transcends the limitations of the body and the mind. The true Jain "Jain" is one who has achieved self-mastery, similar to the transformed state of a Brahmin as defined by Mahavir.