Mahaparinirvana Day September 08th, 1979 is the day when Osho’s father, Swami Devateerth Bharti lovingly called Dadda ji, left his body. Osho guided us to Celebrate 8th September every year as the “Mahaparinirvana Day”, a day dedicated to all His Sannyasins, Past, Present and Future, who have gone to the other shore. Osho explains the meaning of the word MAHAPARINIRVANA. Osho says one day, one golden day, you will disappear and only the buddha will remain in place of you. That will be the greatest height of your blossoming, the greatest golden moment of your thousands of lives. Beyond that is only the cosmos. First, become the buddha. This is called nirvana. Then take a jump into the cosmos, and disappear into the blue sky. This is called Mahaparinirvana -- the great enlightenment. The first is called enlightenment, the second is called the great enlightenment. Then you are not, even the buddha is not. Only the existence is, with all its glory, with all its majesty, with all its flowers blossoming, its beauty, its truth, its divineness spread all over the cosmos. Then you will become one with the whole, not part of the whole. To become one with the whole is the only holiness. When asked to say something about his father’s death the subsequent day, Osho said it was not a death at all. Or it was total death. And both mean the same thing. I was hoping that he would die in this way. He died a death that everybody should be ambitious for: he died in samadhi, he died utterly detached from the body and the mind… … He left the world in utter silence, in joy, in peace. He left the world like a lotus flower – it was worth celebrating. And these are the occasions for you to learn how to live and how to die. Each death should be a celebration, but it can be a celebration only if it leads you to higher planes of existence.&nbsp; Osho explains what He means by the term TOTAL DEATH. He says My effort here is to help you all to live like Buddhas and die like Buddhas. The death of a Buddha is both! It is not a death, because life is eternal. Life does not begin with birth and does not end with death. Millions of times you have been born and died; they are all small episodes in the eternal pilgrimage. But because you are unconscious you cannot see that which is beyond birth and death. As you become more conscious, you can see your original face. He saw his original face yesterday. He heard the one hand clapping; he heard the soundless sound. Hence it is not a death: it is attaining life eternal. On the other hand; it can be called a total death – total death in the sense that he will not be coming any more.<div class="raw-html-embed"><div style="width:100%;height:1px;background:#00000036;margin:10px 0;"></div></div>ONE THING, ALL THINGS: MOVE AMONG AND INTERMINGLE... Life is an organic unity. Nothing is divided, everything is one. If you think it is divided, divisions are mind enforced. Otherwise everything intermingles, melts, merges into the other. It is happening all the time. You don't see it because you have become completely blind with words. You eat a fruit; the fruit becomes your blood. The tree has mingled in you, the boundary is lost. And this fruit may have remained in many people's blood before, many animals, many plants, many rocks. This energy that is the fruit has been there always in existence -- melting, merging, emerging, moving from this to that, passing all boundaries. Just watch any phenomenon. The fruit on the tree, what is it doing? Scientists say that the fruit is doing a miracle. It is transforming the earth, it is transforming the sunrays, it is transforming water. It is a miracle, because you cannot eat earth, you cannot eat sunrays directly. This fruit, an apple, is doing a miracle. It is transforming everything and making it so that you can absorb it and it becomes your blood. And this energy has been moving because it has always been there. The whole of the energy remains the same, because there is nowhere else to go, so the energy cannot be less OR more. Nothing is added to the universe, and nothing can be deleted. Where will you take it away? The whole remains the same. One day the fruit was just in the earth, you could not have eaten it. The fruit was in the sun, the D vitamin was in the sun. Now the fruit has absorbed it, now the earth has transformed -- a miracle is happening! Why go to a magician to see a miracle? It is happening: the dirt has changed into a delicious food. And you eat it, it becomes your blood. Your blood is churning continuously, it creates semen. Now a seed is born, it becomes a small child. Now the fruit, the apple, has moved to the child. Where are the boundaries? The tree moves in you, the sun moves in the tree, the ocean moves into the tree, you move in the child and this goes on... Everything is moving. The breath that is within you will be in me a little later. And the breath is life, so your life and my life cannot be different, because the same breath you breathe I breathe. I exhale, you inhale it; you exhale, I inhale it. Your heart and my heart cannot be very different. They are breathing and beating the same ocean of vitality around. I call this my breath, but by the time I have called it, it is no more mine -- it has moved, it has changed the house, now it is somebody else's breath. What you call your life is not yours. It is nobody's -- or it is everybody's. When somebody looks at reality, then he sees that the whole is an organic unity. The sun is working for you, the ocean is working for you, the stars are working for you. The people milling around the world are working for you and you are working for them. You will die and worms will eat your body, you will become their food. You are getting ready, ripe, to die, to become food for somebody else. And this has to be so -- because you have made so many things your food, finally you have to become their food. Everything is food for somebody else. It is a chain... and you want to cling to life. And the apple, it also wants to cling to the life; and the wheat, the wheat also wants to remain itself. Then life will cease. Life lives through death. You die here, somebody becomes alive there; I exhale, somebody inhales. Just like a rhythmic exhalation, inhalation, is life and death. Life is inhalation, death is exhalation. When you are ripe you will fall down on the earth. Then the worms will eat you and the birds of prey will come and they will enjoy you. You enjoyed many foods, now you will be enjoyed in turn. Everything melts, meets, merges. So why be worried? This is going to happen, this is already happening.&nbsp; Only the whole lives, individuals are false. Only the ultimate lives -- all else are just waves in it, they come and they go. When one sees reality just in front of the nose, suddenly there is no problem, no anxiety, because the whole goes on living whether you live or not. Your death is not a problem then, your life is also not a problem then. You will live in the whole in many many millions of ways. Sometimes you will be a fruit... that is the meaning of the Hindu concept of millions of YONIS. Sometimes you were an animal and sometimes you were an insect and sometimes you were a tree and sometimes you were a rock -- and life goes on. So you are nobody, in a sense, and you are everybody in another sense. You are empty in one sense and you are full in another sense. You are not in one sense, and you are the all in another sense -- because you are not separate. Separation brings anxiety. If you are anxious, in anguish, that means you are thinking you are separate -- you are unnecessarily creating problems for yourself. There is no need, because the whole goes on living; the whole never dies, it cannot die. Only parts die -- but that death is not really a death, it is a rebirth. Here you die, there you are born. ONE THING, ALL THINGS: MOVE AMONG AND INTERMINGLE, WITHOUT DISTINCTION. TO LIVE IN THIS REALIZATION IS TO BE WITHOUT ANXIETY ABOUT NON-PERFECTION. Then why be worried about perfection? That too is an egoistic goal. This is very deep to be understood, because even religious people try to be perfect. But who are you to be perfect? Only the whole can be perfect, you can never be perfect. How can you be perfect? Even a Buddha has to fall ill, he has to die. You cannot be perfect! The very goal of perfection is an ego trip. The whole is already perfect, you need not be worried about it -- and in the whole you are also perfect. Two words have to be understood: one is perfection, another is wholeness. A real religious person is concerned with wholeness, never with perfection, and a pseudo religious person is concerned with perfection, never with wholeness. Wholeness means, "I am not, the whole is." And it is perfect, because how can it be otherwise? There is no comparison, there is nobody else.&nbsp; But if you are thinking in terms of perfection, morality, ideals, character, you have to be perfect, then you will go mad. All perfectionists go mad -- that is their ultimate, final end -- because as a separate unit you will remain imperfect, you cannot be perfect. How can you be perfect? Because your energy comes from the whole, it goes to the whole -- you are not. A wave has to remain a wave, it cannot become the ocean. And if it tries too hard, it will go mad. That's why in the world of religion you see the most egoistic people possible, because they are trying to be perfect about everything. They insist on perfection. They cannot be relaxed, they will always be tense. And always something will be wrong and they have to put it right -- and they will always remain in anxiety. Go to the madhouses, and you will find there ninety percent perfectionists. A man of understanding remains relaxed. That doesn't mean that he doesn't care. No, he cares but he knows the limitations. He cares, but he knows that he is just a part. He never thinks himself to be the whole, so he is never worried. He enjoys whatsoever he is doing, knowing well that it is going to remain imperfect, it cannot be perfect. But he enjoys doing it, and by enjoying it, whatsoever perfection is possible happens without creating any worry in him. He loves it, knowing well that it is not going to be the absolute thing. It cannot be; something will remain incomplete, it is the nature of things. That's why in the East we have always believed -- and believed in a very true thing -- that whenever somebody becomes perfect he is not born again, he disappears from this world. He has to, because in this world only imperfection is possible. He no more fits here, he is not needed, he dissolves into the whole.&nbsp; Even a Buddha to the very last moment of his life remains imperfect, but not worried about it. That's why Buddhists have two terms for NIRVANA. The ultimate enlightenment they call MAHAPARINIRVANA, and enlightenment they call NIRVANA. NIRVANA means a Buddha is in the body. He has attained to illumination, he has become a knower, but he is still in the body, the body of imperfection. He is still in the world of imperfect parts. This is NIRVANA, enlightenment. Then when he leaves the body, when he simply disappears into the ultimate emptiness, it is MAHAPARINIRVANA, it is the great enlightenment. Now imperfection disappears, now there is no individuality, now he is whole. Only the whole can be perfect. Now Buddha can be perfect, because now he has dissolved into the whole, he is oceanic. So remember this well, because all perfectionism is an egoistic effort, you go mad after everything. Try to do it as well as you can, but don't be crazy about it; do as well as you can and accept the limitation. The limitation is going to be there, even about your character, morality, everything! Even a saint has to give a little space for the sinner, because where will the sinner go? So it is possible, ninety-nine percent a saint, but one percent of the sinner will be there. And the reverse happens: you can become a ninety-nine percent sinner but one percent of the saint will be there. It has to be so, because where will you leave the other? You can force it to the very extreme, but the one percent of the other will remain there. And if you go mad about it, it is not going to help. A man of understanding accepts limitations. He accepts the possibilities, that which is possible. He knows the impossible, he never tries for the impossible. He relaxes and enjoys the possible. And the more he enjoys, the more perfection comes to his life. But it is no more a worry, it is graceful -- and this is the difference. If you come to a really religious man you will feel a grace around him, effortless. He has not done anything to himself, he has simply relaxed into the ultimate, and you feel the effortlessness around him. If you come to a person who is a perfectionist, a pseudo religious man, then everything you see will be man-made, there will be no grace. Everything clear-cut, every movement calculated, cunning. Everything he is doing is a discipline not a spontaneity. He lives in a code; his own code becomes his imprisonment. He cannot laugh, he cannot be a child, he cannot be a flower. Whatsoever he is, so much effort he has put into it that everything has become tense and gone wrong. It is not a spontaneous flow. And this should be the criterion -- if you move towards a Master this should be the criterion -- that he is a spontaneous flow. Only then can he help you to become a spontaneous flow on your own part. If he is an enforced perfectionist he will cripple you, he will kill you completely. He will cut you in many ways, and by the time he thinks you are perfect, you are dead. Only a dead thing can be perfect, a living thing is bound to remain imperfect. Remember this. Source: Listen to complete discourse at mentioned below link. Discourse Series: <a href="the-book-of-nothing-hsin-hsin-ming-10" target="_blank" rel="noopener noreferrer">Hsin Hsin Ming: The Book of Nothing, Chapter #10</a> Chapter title: No Yesterday, No tomorrow, No today 30 October 1974 am in Buddha Hall References: Osho has spoken on ‘Mahaparinirvana, Nirvana, Buddhahood, Enlightenment, Death, Wholeness, Holy’ in many of His discourses. More on the subject can be referred to in the following books/discourses: 1. The Path of the Mystic 2. Vedanta: Seven Steps to Samadhi 3. Walking in Zen, Sitting in Zen 4. Yoga: The Alpha and the Omega, Vol 2 5. I Am That 6. Vigyan Bhairav Tantra, Vol 1 7. The Golden Future 8. Zen: The Path of Paradox&nbsp; 9. Come Follow To You Vol.1-4 10. Bodhidharma: The Greatest Zen Master 11. Nirvana: The Last Nightmare 12. The Tantra Vision, Vol 1, 2 13. From Death to Deathlessness &nbsp;