Mahavir Vani Lecture 49 Bhikshu Kaun

Here's a comprehensive summary in English of Osho's lecture "Bhikshu Kaun" (Who is a Monk?), which is Lecture 49 of Mahavir Vani, focusing on the Jain concept of a monk based on the provided text:

The lecture "Bhikshu Kaun" by Osho delves deeply into the essence of what it means to be a true monk (Bhikshu) according to Jain teachings, particularly emphasizing the principles articulated by Mahavir. Osho contrasts the outward appearance and common misconceptions about monks with the profound inner state that Mahavir advocated.

The Superficiality of Ordinary Life:

Osho begins by describing ordinary human life as a mechanical flow, driven by desires and passions rather than conscious choice. We are like straws carried by the current of life, believing we are in control due to ego. This existence is a cycle of birth, desire, ambition, and death, often lived in a state of unconsciousness or "intoxication," like a drunkard unaware of their direction or purpose. This cyclical nature of life, repeating patterns of childhood, youth, and old age, is seen as a source of boredom, which Osho highlights as the seed of spiritual seeking.

The Illusion of Newness and the Need for Boredom:

We perceive events as new and unique, unaware that the same experiences have been lived countless times before. This illusion of newness prevents us from seeking liberation. The repetition of life's experiences, like seasons, is a constant, yet our memories are wiped clean with each birth and death (seen as traumatic events). This amnesia makes us believe everything is fresh, thus perpetuating the cycle. Osho argues that true spiritual awakening arises from boredom – a profound weariness with both the pleasures and pains of existence. This boredom, a uniquely human experience, is the catalyst for seeking something beyond the mundane.

The True Monk: Detachment and Non-Attachment:

Mahavir's definition of a monk is centered on profound detachment. A monk:

• Is free from attachment even to their essential tools for spiritual practice. This means no clinging to things like robes, begging bowls, or even the practice of meditation itself.
• Is non-greedy and non-lustful. They do not covet pleasures, sensory experiences, or possessions.
• Begs from unknown families. This is to avoid forming attachments and expectations with specific households, maintaining a state of impartiality.
• Abstains from worldly professions. They do not engage in buying, selling, or accumulating wealth, which are seen as hindrances to spiritual progress.
• Lives in complete detachment and renunciation. This is not just a renunciation of external possessions but of all forms of clinging.
• Renounces powers, honors, and worship. They are not motivated by fame, adoration, or supernatural abilities (Riddhi-Siddhi).
• Is stable of mind (Sthitātmā) and desireless (Niṣpr̥hī). Their inner state is unperturbed and free from longing.

The Danger of Attachment to Spiritual Tools:

Osho emphasizes that even practices intended for liberation can become sources of attachment. If a monk becomes anxious when missing their daily meditation or prayer, this indicates an attachment to the practice itself, not true detachment. This is likened to an alcoholic's dependence on their substance. Similarly, even seemingly pure practices can become "religious intoxication" if they generate anxiety in their absence.

The Significance of "Boredom" (Ūb) in Spiritual Seeking:

Osho contrasts the East and West in their response to boredom. The East, through figures like Mahavir and Buddha, turned boredom into a spiritual quest, seeking liberation from the cyclical nature of life. The West, on the other hand, seeks entertainment and distractions to escape boredom. Entertainment, whether through films, music, or substances, is a temporary diversion that ultimately fails to address the underlying weariness. The constant pursuit of novelty in Western culture, from changing fashions to changing relationships, is seen as a symptom of this unaddressed boredom.

The Nature of Desire and Greed (Lobha):

Greed (Lobha) is described as a deep-seated aspiration for "more." This applies not only to material possessions but also to lifespan, spiritual experiences, and even enlightenment itself. This constant craving for "more" prevents contentment and joy. Osho uses the example of a grateful beggar who finds satisfaction in a meager offering, contrasting them with someone who, even after meeting God, still desires "more." True contentment, he explains, comes from the cessation of this "more" mentality, which is the root of the mind itself.

The Importance of Unknown Encounters and Non-Expectation:

Mahavir's emphasis on begging from unknown families is crucial. It prevents the formation of predictable relationships and attachments, thus avoiding the emergence of expectations. Even a simple act like saying "thank you" can create an unspoken expectation for a reciprocal relationship or future benefit. A monk should remain neutral, experiencing neither pleasure nor pain from receiving alms, simply accepting it as a part of their practice. The absence of expectation is key to dissolving worldly attachments.

The Subtle Nature of Hindrances and the Path of Watchfulness:

The path of a monk is fraught with subtle hindrances that can easily lead one astray. The story of the monk who adopts a cat, which then leads to a cow, farming, and eventually marriage, illustrates how seemingly innocent steps can lead to worldly entanglement. This highlights the need for constant watchfulness and awareness, as subtle actions can lead to larger attachments. Osho stresses that even a simple "thank you" can create a bond, making it essential to avoid creating any subtle threads that could lead to future complications.

The Illusion of Worldly Businesses and the Inner Dwelling:

The concept of "worldly businesses" (Grahastochit Dhandhon) refers to engaging in economic activities that foster attachment and involvement in the material world. Even the pursuit of building ashrams or managing monasteries can become a form of worldly business if it's driven by attachment and ego, rather than pure spiritual intent. Osho points out that even those who renounce external homes can become entangled in building or managing ashrams, creating their own subtle forms of "worldly engagement."

The Essence of Non-Association (Asangata):

Non-association (Asangata) is the fundamental principle for a monk. The deep human need for companionship and the fear of loneliness are seen as worldly traits. When alone, we seek solace in others, even disturbing their sleep just to feel less alone. This desire for association, Osho explains, is a way to avoid confronting one's own inner self and the discomfort it might bring. True monks cultivate the ability to be alone, even in a crowd, without letting others penetrate their inner solitude. This inner detachment leads to self-mastery and freedom from the responsibility that comes with being part of a group.

The Dangers of Popularity and Miracles:

Osho criticizes the tendency for spiritual seekers to be drawn to miracles and psychic powers (Riddhi-Siddhi). He argues that those who perform miracles often do so for prestige and to exploit people's petty desires. True spirituality, as taught by Mahavir and Buddha, does not involve such displays. The allure of miracles, Osho suggests, is a trap that diverts individuals from the true path of self-realization, turning a spiritual seeker into a mere magician.

The Nature of True Renunciation:

The ultimate monk is one who is free from the desire for "more," who lives spontaneously in the present moment, without regret for the past or planning for the future. They are unperturbed by praise or criticism, honor or dishonor, success or failure. They are beyond competition and ambition, content with what is. Such a person, in their state of utter non-desire and equanimity, is truly a monk, and in them, liberation (Moksha) enters.