Osho on His Enlightened Disciple Swami Om Prakash Saraswati A born rebel or a freedom fighter or a highly educated person or a top corporate executive or a sannyasin? Is it possible to find such a versatile being? YES! Everything is possible with the blessings of Osho for the authentic seekers who came to Him and remained at His feet, before taking the highest flight and dissolving into the Ultimate. Swami Om Prakash Saraswati is one such blessed being who scaled the peaks of worldly success and then surrendered unconditionally at the feet of the Master, dissolving himself completely. Lovingly known as “Swamiji”, he is the epitome of absolute surrender by a disciple to his Guru. Born on December 31, 1918, in Faridnagar near Meerut in UP, India; Swamiji was a born rebel, questioning everything - any injustice or violence. As a resolute &amp; earnest youth, Swamiji joined government service and was soon married. The absence of meritocracy and abundance of inefficiencies plaguing government service compelled him to quit his otherwise stable job; and he joined the renowned corporate DCM at Kota, Rajasthan; as a senior executive. During his stint as the Accounts Head, he was inspired by a series of magazine articles of Osho, then known as Acharya Rajneesh. Allured by Osho’s magnetism, he attended that momentous meditation camp at Mt. Abu, Rajasthan in 1971 and was&nbsp;initiated into sannyas. Guided by his Master, he integrated his family life and professional life with his inner journey with remarkable elegance. His life is truly exemplary of a sannyasin balancing a life of career, family, meditation and aloneness. He moved to Delhi to take care of his wife who needed personal and medical care and continue to work in the DCM. After his wife died in 1976 Swamiji took pre mature retirement from his work and was invited by Osho to relocate to the Ashram in Pune, a call that he was eagerly awaiting.&nbsp; In 1978, Osho sent Swamiji to Delhi to start a meditation center and He also gave Swamiji the name for this new Centre – Rajyoga Rajneesh Dhyan Kendra. This is how the Centre (now known as Osho Rajyoga) came into being. Swamiji’s powerful presence made this Centre the fulcrum of Osho’s work for the entire northern India conducting meditation camps, distributing audio/video discourses, publishing magazines and more. In 1981, when Osho went to the United States, the Center began publishing a newsletter “Rajneesh Buddhafield” to connect people with Rajneeshpuram, Oregon.&nbsp;The creation of Osho Dham, a meditation campus on the outskirts of Delhi, was the culmination of Swamiji’s efforts to provide a suitable space for meditation for a large number of seekers with restful accommodation facilities. Swamiji’s commitment and love enabled the realization of Osho’s vision ‘to bring meditation to the marketplace’ when Osho World Galleria was inaugurated at Ansal Plaza, a fashionable mall in the heart of south Delhi. The creation of the website www.oshoworld.com a treasure chest of Osho’s audio &amp; video discourses, ebooks, posters, meditations and articles; and the publication of monthly magazines Osho World Patrika and Osho News were further manifestations of Swamiji’s vision to make Osho available to a Seeker in any corner of the world.&nbsp; As Swamiji blossomed in meditation, his inner growth manifested in his work. He is an inspiration to young disciples on the journey of meditation. Swamiji&nbsp;attained enlightenment on May 21, 2001. He continued to meditate, work and provide vision for the future to spread the message of his beloved Master till he attained his Mahaparinirvana on March 27, 2003. Like a drop that dissolves into the Ocean, Swamiji merged with the vast ocean of Osho.&nbsp; “A disciple becomes almost a part of the very being of the Master. There arises an invisible connection between the two hearts. They dance together.” OSHO<div class="raw-html-embed"><div style="width:100%;height:1px;background:#00000036;margin:10px 0;"></div></div>BELOVED OSHO,&nbsp; IT SEEMS THAT ONLY A LITTLE SPAN OF LIFE IS LEFT NOW. WHO KNOWS WHEN, OR WHO, MIGHT BRING THIS BODY TO AN END! BECAUSE OF THIS, A CERTAIN IMPATIENCE STAYS IN THE MIND—THAT WHATEVER IS TO BE DONE, I SHOULD DO IT QUICKLY; OTHERWISE I WILL HAVE TO LEAVE WITHOUT HAVING ATTAINED ANYTHING. I FEEL ABSOLUTELY NO FEAR OR HINDRANCE. I AM READY TO GO AT EVERY MOMENT. I AM NOT EVEN AFRAID OF BEING BORN AGAIN. BUT ONE FEAR, ONE HINDRANCE DOES INDEED HAUNT ME: THAT AT THAT TIME YOU, GURU BHAGWAN, MAY NOT BE AVAILABLE. IS MY IMPATIENCE APPROPRIATE? WHAT CAN I DO? I HAVE COME FULLY PREPARED IN EVERY WAY. Omprakash Saraswati has asked. I know he has come utterly prepared. He is ready to lose anything, ready to give anything. And for that very reason there is a barrier. His heart is that of a devotee, not of a knower. If his nature were that of the knower, this readiness to give everything would carry him up the steps of the Higher virtues, the stages of spiritual growth. But intellect is not his nature; heart is his nature. Therefore this very readiness to give everything becomes the obstacle. Drop that too. It is his anyway—what is there to give? What is there to surrender? Feel ashamed to hand back his own things to him. Forget this very idea that something must be given. Forget this very idea that something must be done. Do not even ask, “What should I do?” Is there a haste? Do not call it haste; that word is wrong. Call it waiting—intense waiting, waiting filled with urgency—call it abhipsa, yearning. “Haste” is a wrong interpretation. Certainly a devotee too has an impatience—who knows when the union will happen! But there is a beauty in his impatience. Even in impatience he lives in peace. He knows the meeting will happen; he only wishes it to be soon. In haste there is no patience, there is only impatience. In abhipsa there is both impatience and patience.&nbsp; Abhipsa is deeply paradoxical, a contradictory state. On the one hand he knows the meeting is bound to be. It is certain; the matter is already accomplished—nothing to think about. On the other hand he says, let it be quick now. Do not delay any longer. How long have I been sitting with my eyes laid out like a welcome-bed? Now come! And within he knows: what is the hurry? You will certainly come. The devotee’s inner climate is profoundly paradoxical: he longs for that with which he is already one; he longs for that whose coming is utterly assured. Do not call it haste. Sometimes a wrong word can be dangerous. In haste there is a kind of tension. In abhipsa there is no tension. Call it thirst, call it a call. Do not call it haste. Haste is a word of the intellect.&nbsp; And Omprakash is not a man of intellect, he is a man of heart. People hardly use the word “heartful.” Tell someone he is not intelligent and he will be offended—because it is taken to mean: not intelligent, therefore stupid. We have forgotten a second possibility—that someone may be heartful. Omprakash is close to the center of the heart. The happening will happen; it has to happen. But on your side no preparation is needed. Nor do you have any device by which you could accomplish anything. Long, weep, dance—but not as a means to obtain him. To think in terms of means is the language of the marketplace, not the language of love. Dance because there is trust. Dance because he must be coming. Dance because he is indeed coming—already on the way. Dance, for in the distance the sound of his chariot wheels has begun to be heard. Far across the horizons, near the clouds in the sky, there is thunder—but he has set out. From eternity he has been moving towards you. Dance! He has chosen you—not as a means, but as the end. Sing! Not to charm him by your singing. Sing because he has already charmed you. If you do not sing now, what else will you do? Keep this difference in mind. A devotee does not do anything as a means; he does it as an end. Filled with supreme delight he does it, because what is to happen has already happened. What is to be has already been. He has not even a shred of doubt. Even if meeting the Divine were to be in eternity, then in this very moment it has already happened. In this very trust that “in eternity it will happen,” the meeting happens now. Narada was going to heaven. Under a tree he saw an old ascetic sitting, absorbed in austerity, counting his beads, with matted locks. He had lit a fire around him. Dense incense, blazing noon—he was heating himself further in the fire, drenched in sweat. Seeing Narada he said, “Listen, since you are going to the Lord, do ask and bring me a firm answer: how long till my liberation? I have been trying for three births. Everything has a limit.” The mind of the striver is like this—business like. Narada said, “I will certainly ask.” Just a few steps ahead, under a great banyan tree, a young renunciate was dancing—perhaps some ancient Baul—with an ektara and a little hand-drum. He was tapping the drum, plucking the ektara, dancing. Young, fresh, new—his days in sannyas had barely begun.&nbsp; Narada said—half in jest—“Don’t you also want me to ask how long it will take?” He said nothing. He was absorbed in his dance. He did not even see Narada. In that moment, even if Narayan himself had been standing there, he would not have seen—who has the leisure? Narada went on. Next day, when he returned, he told the old man, “I asked. He said it will take three more births.” The old man was furious. He threw his mala into the fire. “To hell with all this! I’ve been burning for three births, and now three more? What injustice!” Narada was startled—somewhat afraid. He went to the youth and said, “Brother, do not be angry”—the boy is dancing—“I did ask. Now I am even afraid to tell you, because he said: that youth, as many lives as there are leaves on the tree under which he is dancing.” Hearing this the youth went utterly mad with ecstasy, whirling in divine intoxication. Narada said, “Did you understand? Do you get the meaning? As many lives as leaves on this tree!” He said, “Won! Attained! It is done! Look how many leaves lie on the ground—only this many? Finished! I have arrived!” They say he was liberated that very instant. Such patience, such unshakable trust, such simpleheartedness, such eyes brimming with love and longing—at that very instant! Who knows what happened to the old one! I do not think he was liberated even in three births, because that pronouncement of Narayan came before he threw his mala. That old man must still be doing austerities somewhere. Often, if you look at the faces of those who count their beads, you will get some sense of that old man’s face. They sit, and then open their eyes wide and glance around: it’s been so long—still nothing! Look closely at the faces of those doing austerities and fasts, and you will recognize a bit of that old man.&nbsp; For Omprakash there is no need to be like that. Pick up the ektara, take the hand-drum, dance. It has already happened. What is there to do! We have never lost the Divine—there is only the delusion of having lost. In dancing, the delusion shakes off. In humming a song, the delusion drops. In joy, in celebration, the ash falls away and the live ember shows itself. As for, “At that time you, Master, will not be available”—if a connection with me has happened, I am always available. It is a matter of connection. For those with whom it has not happened, even now I am not available. They may even be sitting here, and yet I am not available. For those with whom it has happened, I am always available. With Omprakash the link is forming. Do not be afraid. Trust with a sense of wonder. Once the link is formed, it is eternal. It does not break. There is no way for it to break. And forget this “haste” altogether. Hold the impatience—but with patience.&nbsp; When day broke, the cries distressed me; When night came, the stars distressed me. In short, the trouble never lessened: When autumn went, the spring distressed me. This haste is of the world. To get wealth, to get position—this is worldly haste. In short, the trouble never lessened: When autumn went, the spring distressed me. Now spring has come—just look! But you have kept the old habit of the past autumn, the old habit of being troubled. It is an old shadow of your experience. Drop it. All around, spring is present. If I am anything, I am a messenger of spring. This spring is here; the blossoming has already arrived. Close your eyes a little, and you will see it within. Open your eyes rightly, and you will see it without. Now there is no need to be troubled at all. The very energy that is becoming trouble—turn that same energy into bliss. Source: Listen to complete discourse in Hindi at mentioned below link. Discourse Series: <a href="https://oshoworld.com/jin-sutra-57">Jin Sutra, , Chapter #57</a> References: Osho has spoken on ‘devotion, master, disciple, bliss, truth’ in many of His discourses. More on the subject can be referred to in the following books/discourses: 1. Beyond Enlightenment 2. The Dhammapada: The Way of the Buddha 3. The Grass Grows By Itself 4. Ma Tzu: The Empty Mirror 5. The Invitation 6. The Osho Upanishad 7. The Perfect Master 8. Light on the Path 9. Tao: The Pathless Path, Vol 1, 2 10. The Secret &nbsp;