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

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CHAPTER 19. RITUALS, FIRE AND KNOWLEDGE a destination has its bypaths of deviation, and you can use them to deviate from your journey. The truth is that we use paths more to digress from them than to reach. For example, Krishna talks about the path of knowledge. For most people knowledge is scholarship, information, concepts, ideas, doctrines. If someone mistakes knowledgeability for knowledge he is on a wrong path, he is going astray. Now he cannot attain to truth, to knowledge, even if he crams his head full of all the scriptures there are in the world. And remember, ignorance is not as harmful as false knowledge. False knowledge is harmful, pernicious. It is lifeless, it lacks fire altogether. Pseudo knowledge is like ashes left after the fire has been extinguished. You can collect ashes in tons, but they are not going to change you. So if someone mistakes scholarship for knowledge he is already off the track. It is the same with japa or chanting. If someone thinks he will reach through chanting he is mistaken. No one has ever found God or truth by chanting the name of Rama or Ave Maria. Chanting is like a thorn – one uses it to take out another thorn sticking in his flesh and then throws away the two together. Both thorns are equally useless. If he leaves the second thorn in the place of the first, thinking it is something valuable, then he will continue to suffer. And he is for sure a stupid person. But there is no dearth of such stupid people in the world. Buddha had a beautiful story he loved to tell again and again. A group of eight persons – perhaps they were all pundits and priests – crossed a big river in a country boat. Reaching the other bank they conferred among themselves as to what they should do with the boat which had helped them to cross the river. One – perhaps the most knowledgeable among them – suggested that they were indebted to the boat for having done such a great job for them, and so they should carry it on their heads to repay the debt. Everyone agreed with him and they lifted the boat to their heads and carried it to the next village they were scheduled to visit. The people of the village were amazed to find their guests carrying a big boat on their heads. They said, ”What are you doing? A boat is meant to carry us; we are not meant to carry the boat on our heads. Why did you not leave it in the river?” The visitors said, ”It seems you are all very ungrateful people. We know what gratefulness is. This boat helped us cross the river, now we are repaying our debt to it. It is going to stay on our heads forever.” Buddha says many people turn means into ends and cling to them for the rest of their lives. A boat is useful for crossing a river; we are not supposed to carry it on our heads after it has served our purpose. Japa can be used with the awareness that it is a means which helps one to be free of his thoughts. But if someone takes japa to be an end in itself, of course he will be free of other thoughts but he will be a prisoner of this japa which is as good as a thought. His mind will remain as burdened and tense as ever. There is no difference between a mind teeming with thoughts and another filled with the chanting of Rama or Ave Maria. They are equally tense and restless. It is possible a thought-filled mind can achieve something worthwhile in the workaday world; a few of his thoughts may be found useful. But as far as the chanting-filled mind is concerned, it is completely a waste. But this man will say what helped to free him from wasteful thoughts is something valuable, and he is not going to part with it. This man is carrying a boat on his head. Krishna: The Man and His Philosophy 362 Osho
CHAPTER 19. RITUALS, FIRE AND KNOWLEDGE To give japa the place of a yajna or sacrificial ritual has a deep secret, it is meaningful. When Krishna calls it a yajna, a sacrificial ritual, he means to say that japa is also like fire, which first burns its fuel and then burns itself. And it is meaningful only when it burns itself. So we can use a word, a mantra, a seed word, as a means to cast away other words from our minds. But ultimately we have to throw away the mantra itself. If we get attached to the mantra, if we cling to it, then it will cease to be japa; it will turn instead into a kind of hypnotic trap, you will be a prisoner of its hypnosis. If you become obsessed with japa, you will go berserk. There are people who get so fixated with japa that they begin to derive an infantile kind of gratification from it, and then they can never be able to part with it. Then it becomes pathological. Japa has to be used with awareness. If you are a witness while chanting a name or a mantra, if you know that while chanting goes on at the mental level, you remain a witness to it, then you are making a right use of japa. And it is only then that some day you will be able to go beyond it. And then japa becomes a yajna, a fire which first burns its fuel and then burns itself. And when you are empty, utterly empty, silent, you attain to meditation, you attain to samadhi or superconsciousness. For this reason Krishna gives both knowledge and japa the status of yajna, because yajna happens around fire. And fire is immensely significant. If you understand the significance of fire, you will understand what jnan yajna or japa-yajna is. The truth is: one who is ready to burn his ego, his ”I”, who is ready to totally efface himself, is ready for yajna. He alone is deserving of yajna who is capable of making an offering of himself into the fire of knowledge. And then all other yajnas fade into insignificance before this great yajna, which I call the yajna of life. Question 2 QUESTIONER: KRISHNA SAYS A MAN OF WISDOM, WHO GIVES UP ATTACHMENT TO THE FRUIT OF ACTION, IS RELEASED FROM THE BONDAGE OF BIRTH AND DEATH AND BECOMES ONE WITH THE ULTIMATE. HOW IS IT THAT KRISHNA BELIEVES THAT LIFE IS A BONDAGE? YOU DON’T BELIEVE SO, YOU SAY THIS VERY LIFE IS FREEDOM, THIS VERY WORLD THE NIRVANA. PLEASE EXPLAIN. Krishna says a wise man gives up attachment to the fruits of action and attains to freedom from the bondage of birth and death. The whole thing needs to be understood in depth. Firstly, Krishna does not talk about one’s release from action itself, he emphasizes release from attachment to the fruits of action. He does not ask you to give up action and become inactive; he only urges you not to do something with a motive, with an eye on the results of the action. There is a meaningful difference between action and the fruit of action. It is in the interest of action itself, to make action real and total, that all wise men urge you to give up your desire for its result. Action without attachment to its fruit is what forms the heart of Krishna’s teaching. I would like to go deeply into this important matter of action without attachment to its fruits, be cause it is really arduous. Ordinarily, if you give up your desire for the fruit of action, you will give up action itself. If someone tells you to do something, but not to expect any result from it, you will say, ”It is sheer madness to suggest such a thing. Why should anyone do something if he does not want to achieve a result? Everyone works with a motive to achieve something, be it bread, or money, or fame. If there is no motive to work, why should one work at all?” Krishna: The Man and His Philosophy 363 Osho
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CHAPTER 3. WHERE BUDDHA ENDS KRISHN
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CHAPTER 4. RELIGION HAS NO HISTORY,
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CHAPTER 5. FOLLOW NO ONE BUT YOURSE
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CHAPTER 7. MAKE WORK A CELEBRATION
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CHAPTER 10. SPIRITUALISM, RELIGION
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CHAPTER 11. DRAUPADI: A RARE WOMAN
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CHAPTER 12. DISCIPLINE, DEVOTION AN
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CHAPTER 13. KRISHNA GOES TO THE WES
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CHAPTER 14. ACTION, INACTION AND NO
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CHAPTER 15. LIFE AFTER DEATH AND RE
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CHAPTER 16. ATHEISM, THEISM AND REA
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