LITMIR.BIZ

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disturbing or saying, “I am here. What are you doing?” He was continuously writing a commentary – one of the greatest ever written. He was writing a commentary on Badarayana’s Brahma Sutra, and he was so involved, so total, that he not only forgot about his wife, he was not even aware who had brought the food, who had taken the plates back, who came in the evening and lit the lamp, who had prepared his bed.

      Twelve years passed, and the night arrived when his commentary was complete. He only had to write the last word, and he had taken a vow that when the commentary was complete, he would become a sannyasin. Then he would not be concerned with the mind, and everything would be finished. This was his only karma that had to be fulfilled.

      That night he was a little more relaxed because he had written the last sentence nearabout twelve o’clock, and for the first time he became aware of his surroundings. The lamp was burning low and needed more oil. A beautiful hand was pouring oil into it. He looked again to see who was there. He didn’t recognize the face. He said, “Who are you and what are you doing here?”

      His wife replied, “Now that you have asked, I must tell you that twelve years ago you brought me here as your wife, but you were so involved, so committed to your work, that I didn’t like to interrupt or disturb you.”

      Vachaspati started weeping, his tears started flowing. The wife asked, “What is the matter?”

      He replied, “This is very complex. Now I am at a loss because the commentary is complete and I am a sannyasin. I cannot be a householder, I cannot be your husband. The commentary is complete, and I had taken a vow and now there is no time left for me here, I am going to leave immediately. Why didn’t you tell me before? I could have loved you. What can I do for all your service, your love, your devotion?”

      So he called his commentary on the Brahma Sutra, Bhamati. Bhamati was the name of his wife. The name is absurd – to call Badarayana’s Brahma Sutra commentary, Bhamati… It has no relationship. He continued, “Now I can’t do anything else. The last thing to do is to write the title of the book, so I will call it Bhamati, so that it is always remembered.”

      He left the house. His wife was weeping, crying – not in pain, but in absolute bliss. She said, “That’s enough. This gesture, this love in your eyes, is enough. I have received enough; don’t feel guilty. Go! And forget me completely. I wouldn’t like to be a burden on your mind. There is no need to remember me.”

      It is possible… If you are totally involved, sex disappears because sex is a safety valve. When you have unused energy, sex becomes a thing haunting you all around. When your total energy is used, sex disappears. That is the state of brahmacharya, of virya, of all your potential energy flowering: …effort, recollection, concentration, and discrimination.

      Shraddha – trust; virya – your total bioenergy, your total commitment and effort; smriti – self-remembrance. And samadhi. The word samadhi means a state of mind where no problem exists. It comes from the word samadhan – a state of mind when you feel absolutely okay, no problem, no question, a nonquestioning, nonproblematic state of mind. It is not concentration. Concentration is just a quality that comes to the mind that is without problems. This is the difficulty in translating. Concentration is part – it happens. Look at a child who is absorbed in play; he has a concentration without any effort. He is not concentrating on his play; concentration is a by-product. He is so absorbed in the play that concentration happens. If you knowingly concentrate on something, there is effort, there is tension, and you will be tired.

      If you are absorbed, samadhi happens automatically, spontaneously. If you are listening to me, it is a samadhi. If you listen to me totally, there is no need for any other meditation. It becomes a concentration. It is not that you concentrate – if you listen lovingly, concentration follows.

      In asampragyata samadhi, when trust is complete, when effort is total, when remembrance is deep, samadhi happens. Whatever you do, you do with total concentration – without any effort to do concentration. If concentration needs effort, it is ugly. It will be like a disease in you, you will be destroyed by it. Concentration should be a consequence. You love a person, and just being with him you are concentrated. Remember never to concentrate on anything. Rather listen deeply, listen totally, and concentration will come by itself.

      And discrimination – pragya. Pragya is not discrimination; discrimination is again a part of pragya. In fact, pragya means wisdom – a knowing awareness. Buddha has said, “When the flame of meditation burns high, the light that surrounds that flame is pragya.” Samadhi inside, and a light all around, an aura follows you. You are wise in your every act; not that you are trying to be wise, it simply happens because you are so totally aware. Whatever you do, it happens to be wise – not that you are continuously thinking about doing the right thing. A man who is continuously thinking about doing the right thing will not be able to do anything – he will not be able to do even the wrong thing because this will become such a tension on his mind.

      How can you decide what is right and what is wrong? A man of wisdom, a man of understanding, does not choose. He simply feels. He simply throws his awareness everywhere, and in that light he moves. Wherever he moves is right.

      Right does not belong to things, it belongs to you – the one who is moving. It is not that Buddha did right things – no. Whatever he did was right. Discrimination is a poor word. A man of understanding has discrimination. He doesn’t think about it, it is just easy for him. If you want to get out of this room, you simply walk out the door. You don’t grope, you don’t go to the wall first and try to find the way, you simply go out. You don’t even think that this is the door.

      But when a blind man needs to go out, he asks, “Where is the door?” He also tries to find it. He knocks on various places with his cane, he will grope, and in his mind he goes on thinking, “Is this the door or the wall? Am I going the right way or the wrong way?” And when he comes to the door, he thinks, “Yes, now this is the door.” All this happens because he is blind.

      You have to discriminate because you are blind; you have to think because you are blind; you have to believe in right and wrong because you are blind; you have to be involved in discipline and morality because you are blind. When understanding flowers, and the flame is there, you simply see and everything is clear. When you have an inner clarity, everything is clear; you become perceptive. Whatever you do is simply right. Not that it is right, so you do it; you do it with understanding, and it is right.

      Shraddha, virya, smriti, samadhi, pragya. Others who attain asampragyata samadhi attain through trust, infinite energy, effort, total self-remembrance, a nonquestioning mind and a flame of understanding.

      Enough for today.

      Chapter: 2

       Simplicity Never Appeals to the Ego

      The first question:

      Osho,

       What you have been saying about Heraclitus, Christ, and Zen seems like kindergarten teachings compared to Patanjali. Heraclitus, Christ, and Zen make the final step seem close; Patanjali makes even the first step seem almost impossible. It seems like we Westerners have hardly begun to realize the amount of work that has to be done.

      Lao Tzu says, “If Tao were not laughed at, it would not be Tao.” And I would like to say to you: “If you did not misunderstand me, you would not be you. You are bound to misunderstand.” You have not understood what I had been saying about Heraclitus, Christ, and Zen. If you cannot understand Heraclitus, Zen, and Jesus, you will not be able to understand Patanjali either.

      The first rule of understanding is not to compare. How can you compare? What do you know about the innermost state of Heraclitus, Basho, Buddha, Jesus or Patanjali? Who are you to compare? Comparison is a judgment. Who are you to judge? But the mind wants to judge because in judging the mind feels superior. You become the judge and your ego feels very, very good. You feed the ego. Through judgment and comparison you think that you know.

      They are different types of flowers – incomparable. How

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