Kathinayi chaahe prem ke panth ki ho ya dhyaan ke maarg ki, pandhrah pravachanon ki is prashnottar pravachanmala mein Osho ne sabhi prashnon ke atyant saral aur subodh samaadhan diye hain. Shero-shaayari aur kavitaon se bharpoor ye pravachan panth ki saari kathinaayi ko door kar ek nayi subah ki tarah hamein abhibhoot kar lete hain. Osho kehte hain: 'Main to dekhta hoon ek naya suraj, ek nayi subah, ek naya manushyaa, ek nayi prithvi - vah roj nikharti aa rahi hai.

Kabir par Osho samay-samay par bolte rahe hain. Keh sakte hain ki Kabir unke priy rahe hain. Kabir ke saddhukkadi vachanon ko samsamayik Osho hi bana sakte hain.

Dariya sahab ke sutra se aarambh hoti hui yah pravachan mala vividh bhangimaon ke saath Osho ki vaani se rassikt hai. Jaat, paat, dharm, raajneeti mein chipe hue paakhand ka pardafaash karte hue Osho hamein ek anant ki yatra ka sanket dete hain. Ve kehte hain, mera sanyaasi anhad ki talaash mein laga hai, seemaon ka atikraman kar raha hai. Ghar chodna nahi hai, ghar mein rehte hi jaanna hai ki ghar meri seema nahi hai. Parivaar chodna nahi hai.

Ashtavakra aur raja Janak ke beech is adbhut sanvaad ki garima ko Osho ne apni amrit vaani dwara uski poornata mein prakat kiya hai. Ashtavakra-Janak sanvaad evam prashnottar ke maadhyam se Osho dharm, saadhana, tatha chetna ki atal gahrai mein hamein le chalte hain. Is apoorva sanvaad ko mahageeta kehkar Osho ne usme anoothi praan-pratistha ki hai.

Yah ek prashnottari hai jisme Osho sadhako ke prashno ke uttar dete hain. Prashna vyaktigat jeevan ke sambamdh me hain. Inke uttar me Osho apana najariya rakhate hain ki jeevan ko ek utsav ki tarah jiyo, bojh ki tarah nahi. Anand dhyaniyo ki jati honi chahiye, hanste khelte jeeyo. Anand hai atma- anubhav, utsav hai us anubhav ke liye astitva ko dhanyavad. Jo dhyan ki aankh kholenge unake liye poora jeevan utsavmaya hoga.

Mahaavir guru nahi hain. Mahavir kalyanmitr hain. Ve kehte hain, main kuch kehta hoon, use samajh lo; mere sahare lene ki zaroorat nahi hai. Meri sharan aane se tum mukt na ho jaaoge. Meri sharan aane se to naya bandhan nirmit hoga, kyunki do bane rahenge. Bhakt aur bhagwaan bana rahega. Shishya aur guru bana rahega. Nahi, do ko to mitaana hai.

Maine Ram Ratan Dhan Payo: Aao prem ki ek jheel mein nauka-vihaar karein. Aur aisi jheel manushya ke itihaas mein doosri nahi hai, aisi jheel Meera hai. Mansarovar bhi utna swacha nahin. Aur hanson ki hi gati ho sakegi Meera ki is jheel mein. Hans bano, to hi utar sakoge is jheel mein. Hans na bane to na utar paooge. Meera ki is jheel mein tumhein nimantran deta hoon. Meera naav ban sakti hai. Meera ke shabd tumhe doobne se bachaa sakte hain. Unke sahare par us paar ja sakte ho.

Ahankari vyakti pratipal isi hisab me laga rahta hai ki kis tarah se mere ahankar ko jyada sahara milega. Akad kar khada rahu, kisi ke samne na jhuku, chehre ko bilkul patthar ki murti bana lu, isase milega? Ya phir vinamrata se labh milega to vah vinamar hone ko bhi taiyar hai. Is ahankar se bachiye, yah maharog hai.

Vipassana sabse kimti dhyan hai. Iski vidhi hai, sirph baithkar shvas ko dekhte rahna. Yah pranayam nahi hai, shvas ki naisargik gati ko sakshibhav se dekhna hi vipassana hai. Is tarh dekht-dekhte hi chitt ke sare rog tirohit ho jate hai, sharir se sambandh tut jata hai. Ise aharnish kahi bhi kiya ja sakta hai.

Ye Buddha ke sutra hain jinmen Buddha aath angovala marga batate hain: samyak drishti, samyak sankalp, samyak vani, samyak karmant, samyak ajiv, samyak vyayam, samyak smriti, samyak samadhi. Osho ne. bahut gaharai se in aath ango ko samjhaya hai jo sadhak ke liye atyant upayogi hai.

Shreshth vahi hai jo jhuk sakta hai. Is pravachan me Osho ek bahut gahri baat kah rahe hain jo mahtvakanksha ki daud ke viprit hai. Sagar itana virat hai kyoki vah sabse niche hai isaliye har jharna usi me akar girta hai. Purab ne bahut bahut tarah se jhukne ka aur sab kuch pane ka raaj jaan liya hai. Jinhe hinta ki granthi hai ve hi daudte hai.

Yadi aap jivan me atma-kranti chahte hai to apani sari bhulo ka, apni samasyao ka uttardayitva lo. Dusro par dosh madhne se kuch hasil na hoga. Manovigyan aur dharm me yahi phark hai. Manovigyan apani manasikta ke liye dusre ko doshi manta hai, aur dharm svayam ko. Pashchim ahamkar ko majbut karta hai aur purab ahankar ko mitata hai. Yadi tum jimmedar ho to hi vikas ki sambhavna banti hai.

Dharm, Sannyaas, Dhyaan ke rahsyon ka udghatan aur andh-shraddha par kutharaghaat Osho ki is pravachanmala ke pramukh swar hain. Bhaarat ki samaajik evam dhaarmik moodhtaon ne kis prakaar is desh ko dhyaan ki khumaari, prem ki khumaari se vanchit rakha hai yah Osho ne apni vaani dwara spasht kiya hai.

This series of talks is on one of the most esoteric treatises in the world. It will show you the way to become more than the body and the way to bloom - how not to remain a seed but to become a golden flower. What, in India, they call the one thousand-petalled lotus, in China they call the golden flower. It is a symbol that represents perfection, totality. Moreover, the flower represents the actualization of the potential - the beauty, the grandeur, the splendor of being.

Prem ke pahaluo ko ujagar karnevala adbhut pravachan. Osho kahte hai ki prem me jab tak vyakti apna ahankar khota nahi hai tab tak prem nahi ho sakta. Prem hriday me ghatata hai aur hriday ke liye jhukna bahut asan hai. Prem mitne ki kala sikhata hai aur jine ki bhi.