Mahavira Vani Part 1

The provided text is the first part of "Mahavira Vani" by Osho, a compilation of 27 discourses on Lord Mahavira. The book was published by Rebel Publishing House, Pune. This summary focuses on the introductory and initial discourses as presented in the provided text.

Introduction and Context:

• The book is presented as a collection of Osho's discourses on Mahavira, delivered during the Paryushan festival.
• Osho's introductory words highlight Mahavira's unique stature, comparing him to the Himalayas among mountains or Gauri Shankar among peaks. He emphasizes that a true understanding of Mahavira requires a leap of faith and immersion, not just distant observation.
• Osho posits that humanity has experienced profound spiritual heights many times before, only to forget and lose them. He places Mahavira at the culmination of a vast culture spanning at least a million years, as the 24th and final Tirthankara of the Jain tradition.
• The challenging nature of understanding Mahavira's teachings today is attributed to the absence of the specific milieu and atmosphere in which those teachings were originally profound and meaningful.

Key Themes and Concepts from the Initial Discourses (Specifically "Mantra: Divya-Lok Ki Kunji" - Mantra: The Key to the Divine World):

1. The Significance of the Namokar Mantra:

   • The book begins with the Panch-Namokar Sutra (the five salutations) and its profound meaning as the destroyer of all sins and the primary auspicious chant.
   • Osho emphasizes that the Namokar mantra is a "Mahamantra" (great mantra) that forms the foundation of the Jain tradition's entire structure.
   • He delves into the scientific basis of mantras, referencing Russian research on sound electronics, which suggests that no sound ever truly disappears but is stored in the cosmos.

2. The Energetic and Vibrational Nature of Sound and Thought:

   • Osho discusses experiments by Russian scientist Kamenev and American scientist Dr. Rudolf Kir, demonstrating that water exposed to positive thoughts and intentions (like those contained in a mantra) undergoes a qualitative change. This water, when used for seeds, promotes faster germination and healthier growth. Conversely, water exposed to negative emotions produces detrimental effects.
   • He connects this to the concept of an "aura" or "electromagnetic field" surrounding living beings, as studied by Kirlian photography. This aura reflects a person's state of being, health, and even future predispositions. Illness, negative thoughts, or harmful intentions manifest as chaotic or unhealthy aura patterns, while positive emotions create rhythmic and harmonious patterns.

3. The Power of Intentions and Mantras:

   • The Namokar mantra, when chanted with sincere "Mangal Bhavna" (auspicious intentions), can create a "qualitative transformation" in the surrounding space and within the individual's aura.
   • This transformation occurs because the mantra, charged with positive feelings, imbues the surrounding ether with beneficial vibrations.

4. The Concept of the "Aura" and its Implications:

   • The aura is presented as the distinguishing factor between living and non-living matter.
   • The scientific observation that an aura around a deceased person fades over three days is linked to the significance of the third day in many traditions, suggesting that the true dissolution of consciousness occurs then.
   • The ability to influence and change the aura through thoughts and feelings is a central theme, pointing towards the transformative power of practices like chanting mantras.

5. The Nature of Mahavira's Teachings and the Namokar Mantra:

   • The mantra is described as a "key to the divine world" and a process to transform one's aura.
   • The five salutations (Namaha to Arihantas, Siddhas, Acharyas, Upadhyayas, and all Sadhus) are presented not just as words but as a profound "भाव" (feeling/intention) that leads to surrender and humility.
   • Osho explains that this surrender to the enlightened ones (Arihantas) dissolves the ego, allowing for a profound inner transformation and the accumulation of positive energy.

6. Historical and Scientific Context:

   • Osho brings in historical and scientific evidence, such as the discovery of 716 stone records from 12,000 years ago in Tibet and the 25,000-year-old "Dobu" statues in Japan resembling space travelers, to suggest that human consciousness and civilization have had vast, often forgotten, trajectories.
   • He links the physical stature of ancient beings to gravitational forces, implying a cyclical nature of existence and the potential for evolution and devolution.

7. The Transformative Power of "Naman" (Surrender/Bowing):

   • The act of bowing or surrendering, especially in the context of the Namokar mantra, is presented as a process of changing one's inner "geometry" and "electro-dynamic field."
   • This surrender allows for receptivity ("graahakta") and opens the heart to the divine, inviting a transformation that makes the individual a different kind of person.

8. The Demetrization of Divinity:

   • Osho highlights that the Namokar mantra is unique in that it doesn't name specific individuals (like Mahavir, Krishna, Buddha, etc.) but salutes the "Arihantas" in general. This reflects the Jain understanding that enlightened beings have appeared in all traditions, making the salute universal and "democratic" rather than exclusive.

9. The Negative Definition of "Arihant" and the Positive "Siddha":

   • "Arihant" is explained as a negative definition—one who has destroyed all enemies (kama, krodha, moha, etc.). "Siddha," on the other hand, is a positive definition—one who has "attained" or "achieved."
   • The placement of "Arihantas" before "Siddhas" in the mantra is significant, suggesting that the state of being free from inner conflict ("A-ridhanta") precedes the state of attainment ("Siddha"). The ultimate is "non-being" or "emptiness" (A-ridhanta), which is considered primary, and "being" (Siddha) is secondary.

10. The Essence of "Dharma":

    • The text reiterates the Jain definition of "Dharma" as not a creed or religion in the Western sense, but as "Dharma = Swabhava" (Religion = Nature/One's Own Being). It is about living in one's inherent nature.
    • The concept of "Kevali" (the omniscient) is explained as one who has realized pure knowledge, where knowledge itself becomes uncaused and source-less.

This initial section of "Mahavira Vani Part 1" by Osho sets a profound tone, bridging ancient spiritual wisdom with modern scientific understanding and personal experience, emphasizing transformation through inner states and universal principles.