Krishna: The Man and His Philosophy - Osho - Oshorajneesh.com

CHAPTER 14. ACTION, INACTION AND NON-ACTION
to Arvind’s idea of the descent of the supramental energy and they rushed to Pondicherry. In recent
years more Indians have gone to Pondicherry than anywhere else. There, God could be had for a
song. They need not move a finger, because God on his own was on his way to them. There could
not be a cheaper bargain than this. And when God descends he will descend on one and all; he will
not make any distinctions. Many people believe that Arvind alone, sitting in seclusion at Pondicherry,
will work for it and divine energy will be avail. able to all, like the river Ganges was available when it
was brought to earth by Bhagirath. Arvind is to be another Bhagirath, and at a much higher level. It
has put a premium on man’s greed and led to a lot of illusions.
I think that is a very wrong idea. It is true God descends, but he descends only on those who ascend
to him. A great deal depends on the individual and his efforts. Divine energy descends on those
who prepare themselves for it, who deserve it. And there is no reason for God to be collectively
available to one and all. In fact, God is always available, but only to those who aspire and strive for
him. And it is always the individual, not a collective or a society, who walks the path to God. And he
has to go all alone. And if God is going to descend on all, why do you think he will exclude animals,
trees and rocks?
The experiment that is in process at Pondicherry is utterly meaningless; there has not been a more
meaningless experiment in man’s history. It is a waste of effort, but it goes on because it is very
comforting to our greed.
In this context, the questioner has remembered Raman who is just the opposite of Arvind. While
Arvind is a great scholar, Raman has nothing to do with scholarship. Arvind is very knowledgeable,
he is well informed; Raman is utterly unscholarly, you cannot come across a more unscholarly man
than him. While Arvind seems to be all-knowing, Raman is preparing for the non-knowing state, he
does not seem to know a thing. That is why man’s highest potentiality is actualized in Raman, and
Arvind has missed it. Arvind remains just knowledgeable; Raman really knows the truth. Raman
attained to self-knowledge, not knowledge. So his statements are straight and simple, free from
the jargon of scriptures and scholarship. Raman is poor in language and logic, but his richness of
experience, of being, is immense; as such he is incomparable.
Raman is not a system-maker like Arvind. His statements are atomic; they are just like sutras,
aphorisms. He does not have much to say, and he says only that which he knows. Even his words
are not enough to say what he really knows. Raman’s whole teaching can be collected on a postcard,
not even a full page will be needed. And if you want to make a collection of Arvind’s writings, they
will fill a whole library. And it is not that Arvind has said all that he wanted to say. He will have to
be born again and again to say it all, he had too much to say. This does not mean that he did not
bother to attain real knowing because he had already so much to say. No, this was not the difficulty.
Buddha had much to say and he said it. Buddha was like Raman so far as his experience of truth
was concerned, and he was like Arvind in general knowledge. Mahavira has said little, he spent
most of his time in silence. His statements are few and far between; they are telegraphic. In his
statements Mahavira resembles Raman. Digambaras, one of the two Jaina sects, don’t have any
collection of his teachings, while the shwetambaras have a few scriptures which were compiled five
hundred years after Mahavira’s death.
Question 12
Krishna: The Man and His Philosophy 280 Osho