Hindi Subtitles – A Story

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The subtitles used for some of Osho's Hindi books have a story to tell, and it goes like this:

In 1987, Osho began a practice of assigning subtitles to his Hindi books. By that time of course, they could only be added to out-of-print older books that were being republished, and compilations and translations from English, as he was no longer giving Hindi talks. In all, some 46 subtitles were given before he left his body in Jan 1990.

Sw Shailendra Saraswati, one of Osho's brothers, has made a deep study of these subtitles. He says that ten, or nearly half of the subtitles Osho gave in 1989, explicitly point to or strongly hint at his upcoming departure from this plane less than a year later. But the Hindi-speaking sannyas community has not noticed and talked about the pattern of the subtitles that he has observed -- it is not like it's a big, well-kept secret -- so the matter is not a clear-cut and obvious one. For one thing, the books involved were not all published right then, but over a period of years, so most people would be hard-pressed to notice this potential "message" Osho was sending to the community.

So how is it that Shailendra has noticed this pattern? His part in the story also needs to be told; the subtitles story is also his story.

A personal story

In May 1989, Shailendra and his wife Priya were living in Amlai, a small town in Madhya Pradesh. Without any information regarding Osho's health, Priya started having repeated dreams that he was leaving. They were symbolic dreams, eg he is going in a car... and his people are standing around shocked. They asked some people in Pune about Osho's health, getting back nothing in particular.

In July, Sw Prem Anveshi, the son of a family friend, came to them weeping. He had had a dream in which Osho's dead body was brought to the Buddha Hall podium, and sannyasins were celebrating in white clothes. A lot of energy was released in the form of light. He says it was a detailed dream in which not only the cremation was clear, but the date and time also. And later, when he saw the video of the event, he was blown away by how similar it was to his dream ... the white robes, the sanyasins dancing and celebrating, the sounds they were making ...

Shailendra tried to be logical and consoled him, that this dream cannot be real, because sannyasins do not wear white clothes, etc, but he was not satisfied with his own argument, nor were Priya nor Prem Anveshi, so they wrote a letter to ask Neelam. The reply came -- nothing to worry, all is well.

Not satisfied with that reply, they wrote Neelam again to ask Osho if they could leave their jobs and come to live in the ashram. When Osho left India for his world tour, he told them to get some jobs. So they wanted to get his permission for resigning from their work.

In August, they got permission and moved to Pune. A few weeks later when it was announced that everyone was to wear white robes for the evening celebration, they were electrified ... part of their dreaming was coming to pass! Who could imagine that sannyasins will ever wear white clothes? Osho had even asked sannyasins previously to drop all dress codes.

Yet they could not talk about it with anyone. Everyone they knew was ecstatic with Osho blasting them with an amazing energy extravaganza every night. Who could rain on their parade? Many people saw that he was getting weaker, frailer, but where that was leading was unthinkable. Few talked about it, even as Anando would announce every night, some variation on, "He's coming out tonight, don't miss him!"

So Shailendra carried on in his commune work, in Publications and the Press Office. Even he could not entirely trust these dreams. He too did not want to believe what he knew in his heart. But his foreknowledge primed him to look for and see signs and portents. And so they appeared in these subtitles. They leapt out at him.

On Jan 19, 1990, he came to know that he had been right. On Jan 20, he gathered the subtitle information in the table below and sent it, with explanations, as a press release to all his media contacts. No one published it. Most editors had never heard even of the titles, how they can appreciate the significance of the subtitles! He showed the press release to a few commune authorities and even wrote an article in Hindi Osho Times about it (below) but for whatever reason, perhaps the shock of Osho leaving, no one paid much attention.

And so the story has languished. And not everyone will agree anyway on the interpretation of these subtitles. Nevertheless, they can be presented here for consideration and savoring, and in any case, it is useful to have all the subtitles in one place as a reference. In fact, some were new to the wiki when Shailendra offered them, so they have been added, and some of the wiki's subtitles had errors, so it's all good.

Osho's foreknowledge

Before we look at the details of the subtitles, it will be good to consider how much Osho might have known ahead of time about when he would be going. The story of his "message" can be better appreciated in this context. It is an organic whole. As it happens, he has said or indicated quite a lot in this regard.

The most definitive and precise information we have about his foreknowledge has been reported by both Anando and Shunyo, to whom he spoke about it shortly after his last public discourse on Apr 10, 1989. Anando has additionally connected what he said to her then with an earlier discourse to make a good case that he knew fairly precisely that he would die in nine months or so1.

A (weak) case can even be made that Osho knew in advance as early as the 1960s. He says in a Hindi discourse from 1969: "Following this event, I consistently had the same kind of experience about six times in six months. And in those six months I felt I had lost at least ten years off my life. If I were to live up to seventy, now I can only live up to sixty. I went through some strange experiences in six months -- even the hair on my chest turned white. I couldn't comprehend what was happening." Details concerning this quote and event are provided below2.

And a stronger case can be made that he knew in advance approximately when his body would be finished even in late 1988. A detailed consideration of all the indications of this is also provided below3. Given all this, it is not unreasonable to suppose that he might have been giving hints about this in various ways to those who would be attuned to these ways. The Hindi subtitles were one of these ways.

Ten "special" subtitles

The ten "special" subtitles are featured in the first table below. ** indicates that a word has an esoteric meaning.

No. Title Subtitle Meanings (main title in parentheses)
1 शिक्षा में क्रांति
(Shiksha Mein Kranti)
सुन सको तो सुनो, थोड़ी देर और पुकारूंगा, और चला जाऊंगा
(sun sako to suno, thodi der aur pukarunga, aur chala jaunga)
(Revolution in Education)
Listen, if you can listen;
I'll call for a while, and then I'll go
2 पथ के प्रदीप
(Path Ke Pradeep)
जला तो दिए हैं, जलाए रखना
( jala to die hain, jalae rakhana)
(Lamps on the Path)
I have lit them, You keep them lit
3 क्रांति बीज
(Kranti Beej)
मैं तो बो चला, देखना तुम कि बीज, बीज ना रह जाए
(main to bo chala, dekhana tum ki beej, beej na rah jae)
(Seeds of Revolution)
I am going, now you take care that the seeds I have sown do not remain just seeds
4 एक ओंकार सतनाम
(Ek Omkar Satnam)
इधर से गुजरा था, सोचा सलाम करता चलूं
(idhar se gujara tha, socha salaam karata chaloon)
(Om is the only name of truth)
Just passing from here, I thought to tell you Namaste
5 चल हंसा उस देस
(Chal Hansa Us Des)
देर हुई बहुत
(der hui bahut)
(O Swan, Go to that world)
(** Swan = highest self)
It is already too late
6 दीया तले अंधेरा
(Diya Tale Andhera)
एक और गीत गा लूं, तो चलूं
(ek aur geet ga loon, to chaloon)
(Darkness under the Lamp)
One more song to sing, then I shall go
7 महावीर या महाविनाश
(Mahaveer Ya Mahavinash)
अब और देर नहीं, अब भी समय है
(ab aur der nahin, ab bhi samay hai)
(Either Mahaveer Or Global Destruction)
(** Mahaveer = non-violence)
Now do not delay any more, still there is time
8 साधना-पथ
अब और ना रुको दिन हैं बस चार, दो आरजू में बीत गए दो इंतजारी में
(ab aur na ruko din hain bas char,
do araju mein beet gae do intajari mein)
(Path of Spiritual Practice)
Now don't stop your journey, there are only four days,
two wasted in wanting, two wasted in waiting
9 समाधि के सप्त द्वार
(Samadhi Ke Sapt Dwar)
कब तक खड़े रहोगे बाहर? युग बीते, कल्प बीते और प्रतीक्षा कब तक?
(kab tak khade rahoge baahar? yug beete, kalp beete aur prateeksha kab tak?)
(Seven Doors of Samadhi)
How long you will keep standing outside?
Ages passed, Eras passed, How much more waiting?
10 मरौ हे जोगी मरौ
(Maro He Jogi Maro)
न जाने समझोगे या नहीं : मृत्यु बन सकती है द्वार अमृत का
(na jaane samajhoge ya nahin : mrityu ban sakti hai dvaar amrit ka)
(Die, O Yogi, Die)
Don't know whether you will understand or not:
death can become a door to the deathless

It must be noted of the ten subtitles above that they are not all explicitly saying, "I am going soon". Still, #1, 3 and 6 can be reasonably said to be saying just that, and #4 sort of is. #2 is certainly a strong hint: he has done what he can, now it's up to us, and this message aligns well with the other aspect of #3's message. #7, 8 and 9 can be said to be of the "general urgency" type of message which appears a lot in Osho's words; he reminds us frequently that "now is the only time", "this moment is all there is", and even that he and we will all die some day. This is not to devalue their import though, not at all. They fit well here and moreover this urgency theme is not found among the other subtitles. We have to ask, why are there three of these messages now? More about this "urgency" theme below4.

Rounding out the collection above, we have #10, a general message about death, not unusual but certainly à propos here, if non-specific, and #5, an unusually dark and cryptic message, of a kind not seen elsewhere. Considering all these subtitles together makes Shailendra's thesis fairly compelling, it seems here, with some caveats and more details as noted in the footnotes.

The other subtitles

About subtitles in general, Sw Chaitanya Keerti has said that Osho would ask from time to time about out-of-print Hindi books. And "whenever he asked, the names of the titles were sent to him. At that time he would give the subtitles and choose his pictures that would be used for the cover pages. We would send design samples to him, and he would pick one cover out of the samples and approve the design. Subtitles came along with those inquiries".

We have not yet been able to determine exactly when the 1989 subtitles were given by Osho and which ones they are among the 36 in the table below. That is a work in progress. Still, looking over all the subtitles, we see none that could be called "urgent" in the way the ten above are. This makes them stand out even more.

And we also have approximate publication dates for many of them, ie of the first edition in which the subtitle appears. When given as a particular month and year, that is precise, and taken from the pub info pages of the books themselves. When given as a range of dates, these ranges are estimates, see discussion for details concerning how these estimates were arrived at. And see below the table for explanations of a few oddities and anomalies marked with ††.

Title Subtitle Meanings (main title in parentheses)
+ 1st pub date 1987 or later, if known
कहूं तो किससे कहूं, सुनता कौन है
(kahoon to kisse kahoon, sunta kaun hai)
(Neither This Nor That) -- Jan 1989
I want to say, but to whom should I speak, who listens?
(ie nobody listens)
बहुतेरे हैं घाट
(Bahutere Hain Ghat)
मगर उतरो तो सही
(magar utaro to sahee)
(Many Harbours to start a Boat Journey) -- Mar 1989
But at least get on board somewhere
मैं कहता आंखन देखी
(Main Kahta Aankhan Dekhi)
अंधों की बस्ती है और रोशनी बेचता हूं
(andhon kee bastee hai aur roshanee bechta hoon)
(I speak of what my eyes have seen) -- ~ (Mar 1988 - Mar 1989)
I am selling mirrors in a city of the blind
सहज समाधि भली
(Sahaj Samadhi Bhali)
पर याद रहे, सहज से कठिन कुछ और नहीं
(par yaad rahe, sahaj se kathin kuchh aur nahin)
(Simple Samadhi is Best) -- ~ (Mar 1989 - Apr 1989)
But remember, nothing is more difficult than simple things
पद घुंघरू बांध
(Pad Ghunghroo Bandh)
मीरा दीवानी पर चर्चा सुहानी
(Meera diwani par charcha suhaani)
(Bells on her Ankles) -- ~ (Mar 1988 - Mar 1989)
Pleasant talks on mad Meera
ना कानों सुना, ना आंखों देखा
(Na Kanon Suna, Na Aankhon Dekha)
कबीर और फरीद साथ-साथ
(Kabir aur Farid Saath-Saath)
(Never Heard by ears, Nor Seen by Eyes) -- ~ (Mar 1988 - Mar 1989)
Kabir and Farid together
कहै कबीर दीवाना
(Kahai Kabir Diwana)
दीवाने कबीर पर थोड़ी दीवानगी और
(diwane Kabir par thodee diwanagee aur)
(Crazy Kabir Says) -- ~ (Mar 1988 - Mar 1989)
A little more craziness on crazy Kabir
झुक आई बदरिया सावन की
(Jhuk Aaee Badariya Saavan Ki) (Booklet)
प्यासी धरती, मीरा जीभर कर बरसी
(pyaasi dharati, meera jeebhar kar barsi)
(Clouds Leaning in Monsoon Season) -- ~ (Mar 1988 - Mar 1989)
Thirsty earth, Meera showered to her heart's content
जीवन ही है प्रभु
(Jeevan Hi Hai Prabhu)
और न खोजना कहीं
(aur na khojna nahin)
(Life is the Only God)
And do not search anywhere else
बिन बाती बिन तेल
(Bin Bati Bin Tel)
दीया जले सारी रात
(diya jale saari raat)
(Without Wick, Without Oil)
The lamp burns all night
महर्षि नारद पर प्रीति-प्रवचन
(maharshi naarad par preeti-pravachan)
(Devotion-Sutra) -- ~ (Mar 1988 - Mar 1989)
Loving Discourses on Maharshi Naarad
भज गोविन्दम् मूढ़मते
(Bhaj Govindam Mudhmate)
आओ देखें लौट कर एक बार -- आदिशंकराचार्यकृत
(aao dekhen laut kar ek baar -- aadishankarachaaryakrit)
(O Idiot, Sing Devotional Songs for God) -- ~ (Mar 1988 - Mar 1989)
Let Us Come To Have a Look Back Once
-- written by Aadi Shankaracharya
अष्टावक्र महागीता
(Ashtavakra Mahageeta)
युग बीते पर सत्य न बीता
सब हारा पर सत्य न हारा
(yug beete par satya na beeta
sab haara par satya na haara)
(Ashtavakra's Great Song)

Ages passed, but not the truth
everything defeated, but not the truth
देख कबीरा रोया
(Dekh Kabira Roya)
प्रश्न हैं जो सुलझते ही नहीं,
सुलझाए कोई तो पुरस्कार है सूली
(prashan hain jo sulajhate hee nahin,
sulajhae koee to puraskaar hai soolee)
(Kabir Saw and Cried) -- ~ (Mar 1988 - Mar 1989)
There are problems that do not solve;
he who tries to solve them is rewarded with crucifixion
ध्यान सूत्र (Dhyan Sutra) ध्यान है तो सब है
ध्यान नहीं तो कुछ भी नहीं
(dhyaan hai to sab hai
dhyaan nahin to kuchh bhee nahin)
(Meditation Sutra) -- ~ (Mar 1989 - Apr 1989)
If meditation is there, everything is there,
if no meditation, nothing is there
एक एक कदम
(Ek Ek Kadam) (booklet?)
वैज्ञानिक चिंतन और धर्म
(vaigyaanik chintan aur dharm)
(Just a Single Step at a Time) -- ~ (Mar 1988 - Mar 1989)
Scientific thinking and religion
घूंघट के पट खोल
(Ghoonghat Ke Pat Khol) (booklet)
कबीर गाए, गुनगुनाए बार-बार
(Kabir gae, gunagunae baar-baar)
(Open The Folds of The Veil) -- ~ (Mar 1988 - Mar 1989)
Kabir is singing, humming again and again
बिन घन परत फुहार
(Bin Ghan Parat Phuhar)
प्यासे हैं और पीते भी नहीं
(pyaase hain aur peete bhi nahin)
(Raining Without Clouds) -- ~ (Mar 1988 - Mar 1989)
They are thirsty, but not ready to drink
चेति सकै तो चेति
(Cheti Sakai To Cheti) (booklet?)
आस्था के चरण
(aastha ke charan)
(Awake, if You Can be Awake) -- ~ (Mar 1988 - Mar 1989)
Steps of trust / faith
जिन खोजा तिन पाइयां
(Jin Khoja Tin Paiyaan)
गहरे पानी पैठ
(gahre pani paith)
(Those Who Search, They Find it) -- ~ (Mar 1988 - Mar 1989)
By going in depths of water
कहै कबीर मैं पूरा पाया
(Kahai Kabir Main Pura Paya)
कबीर की मादकता पर थोड़ी मादकता और
(Kabir ki maadakata par thodi maadakata aur)
(Kabir Declares, I Found the Whole) -- ~ (Mar 1988 - Mar 1989)
A little more drunkenness upon Kabir's drunkenness
कैवल्य उपनिषद
(Kaivalya Upanishad)
जो पास ही है उसे कहां दूर खोजने चले?
(jo paas hi hai use kahaan door khojane chale?)
(Kaivalya Upanishad) (Kaivalya = Only I-ness) -- ~ (Mar 1988 - Mar 1989)
Where are you going, seeking what is close to you in far-away places?
केनोपनिषद (Kenopanishad) प्रश्न हैं बहुत पर उत्तर है एक
(prashan hain bahut par uttar hai ek)
( Kenopanishad)
Questions are many, but the answer is one
मेरा स्वर्णिम भारत
(Mera Swarnim Bharat)
जो कभी सच था और अब सपना भी नहीं
(jo kabhi sach tha aur ab sapna bhi nahin)
(My Golden India)
Once it was a reality, but not even a dream now
कृष्ण स्मृति
(Krishna Smriti)
हीरे जो कभी परखे ही न गए
(heere jo kabhi parakhe hi na gae)
(Memories of Krishna) -- ~ (Mar 1989 - Apr 1989)
Diamonds that have never been tested
मगन भया रसि लागा
(Magan Bhaya Rasi Laaga) (booklet)
कबीरः सत्संग का संगीत
(Kabir: satsang ka sangeet)
(Glad To Taste The Divine Juice) -- ~ (Mar 1988 - Mar 1989)
Kabir: music of satsang
महावीर वाणी
(Mahaveer Vani)†† (booklet)
एक झलक चेतना के स्वर्ण शिखरों की
(ek jhalak chetana ke svarn shikharon kee)
(Mahaveer's Speeches) -- ~ (Mar 1988 - Mar 1989)
A glimpse of the golden peaks of consciousness
पतंजलि योग-सूत्र
(Patanjali Yoga-Sutra)
बुलाते हैं फिर तुम्हें
(bulate hain phir tumhen
(The Yoga Sutras of Patanjali)
Calling You Again
महावीर वाणी
(Mahaveer Vani)††
वही गीतः संगीत नया और साज भी
(vahee geeta sangeet naya aur saaj bhi)
(Mahaveer's Speeches) -- ~ (Mar 1988 - Mar 1989)
Same song, new music and instruments too
भारत के जलते प्रश्न
(Bharat Ke Jalte Prashan)††
स्वर्णपाखी था जो कभी
और अब है भिखारी जगत का
(swarnpakhi tha jo kabhi
aur ab hai bhikhari jagat ka)
(Burning Questions of India) -- Jul 1988††

Once it was a golden bird
and now it has become a beggar in this world
महावीर क्या आए जीवन में
हजारों-हजारों बहारें आ गईं
(Mahaveer kya aae jeevan mein
hajaaron-hajaaron bahaaren aa gaeen)
(Jin Sutra) (Jin = Victorious)
-- Jul 1993
As Mahaveer came in life,
thousands of springs have come
सहज योग
(Sahaj Yoga)
जो तुम सोच रहे हो वह अभी है और यहीं
और तुम भटक आए न जाने कहां-कहां
(jo tum soch rahe ho vah abhee hai aur yaheen
aur tum bhatak aae na jaane kahaan-kahaan)
(Spontaneous Yoga)

what you are thinking about is present, now and here,
and you have been wandering in distant places
संभोग से समाधि की ओर
(Sambhog Se Samadhi Ki Or)
जीवन-ऊर्जा रूपांतरण का विज्ञान
(jeevan-urja rupantarana ka vigyan)
(From Sex To Superconsciousness) -- ~ (Mar 1988 - Mar 1989)
The science of life-energy transformation
सर्वसार उपनिषद
(Sarvsaar Upanishad)
स्वर्ण मंदिर उभर आए
जो लौटकर पीछे देखा कभी
(svarn mandir ubhar aae
jo lautakar peechhe dekha kabhi)
(Sarvasar Upanishad) -- ~ (Mar 1988 - Mar 1989)
(Sarvasar = Essence of All)
The golden temples emerged whenever I looked back
बीत गया स्वर्ण-युग, रह गई स्वर्ण-धूलि शेष
(beet gaya svarn-yug, rah gaee svarn-dhooli shesh)
(Shiv Sutra) -- ~ (Mar 1988 - Mar 1989)
The golden era passed, only gold-dust is left behind
सुनो भई साधो
(Suno Bhai Sadho)
फिर पुकारा कबीर ने
(phir pukaara Kabir ne)
(Listen My Brother, O Seeker) -- Mar 1988
Kabir is calling again

oddities and anomalies:

1. Mahaveer Vani: This title appears twice above, representing two very different editions having different subtitles. One is a short compilation booklet with only three discourses, the other the full set of the 54 talks originally published in the 70s in three volumes, this time in two volumes.

2. Bharat Ke Jalte Prashan was published in 1988 with a subtitle but ... well, it's a long story, see the talk page.

Hindi Osho Times Mar 1990 Article


Shailendra did get an article on all this published in the Mar 1990 issue of Hindi Osho Times, as an "abhivyakti", or personal expression or opinion. The article's title translates roughly as "Osho's Mahaparinirvana: A Well-Planned Grand Departure". The subtitle, "I have lit the lamps on the path, now you keep them lit", is exactly one of Osho's above "special" book titles with its subtitle.

सामान्य व्यक्ति का जन्म मूर्छा में होता है, मृत्यु मूर्छा में होती है। और जन्म व मृत्यु के बीच जिसे हम जीवन समझते हैं, वह भी नींद में देखे गए स्वप्न से अधिक कुछ और नहीं होता।
बुद्धपुरुष का जन्म, जीवन एवं मृत्यु-सब होश में घटित होती हैं। ओशो ने 'मैं कहता आंखन देखी' पुस्तक में विस्तारपूर्वक समझाया है कि सिर्फ जाग्रत व्यक्ति के हाथ में ही चुनाव होता है-कब और कहां जन्म लेना, कैसे माता-पिता को चुनना, कैसा जीवन जीना तथा कब व कैसे जगत से विदा लेनी। उन्हें तो एक-एक बात का ज्ञान रहता है। और वे बार-बार हमें इशारा भी करते हैं, मगर हम अपनी बेहोशी में समझने से चूकते चले जाते हैं। पिछले एक वर्ष में ओशो ने पुस्तकों के मुख्य शीर्षकों के साथ जो उप-शीर्षक जोड़े, उनमें स्पष्ट संकेत हैं कि वे शीघ्र ही देह-मुक्त होनेवाले हैं। इनमें से कुछ किताबें प्रकाशित हो चुकी हैं, कुछ छपने वाली हैं।
शिक्षा में क्रांति---सुन सको तो सुनो, थोड़ी देर और पुकारूंगा; और चला जाऊंगा
साधना-पथ---अब और न रुको, दिन हैं बस चार दो आरजू में बीत गए, दो इंतजारी में
पथ के प्रदीप---जला तो दिए हैं, जलाए रखना महावीर या महाविनाश-अब और देर नहीं, अब भी समय है
मरो हे जोगी मरो---नजाने समझोगे या नहीं मृत्यु बन सकती है द्वार अमृत का
क्रांतिबीज---मैं तो बो चला, देखना तुम कि बीज बीज न रह जाए
एक ओंकार सतनाम—--इधर से गुजरा था, सोचा सलाम करता चलूं
दीया तले अंधेरा---एक और गीत गा लूं तो चलूं
चल हंसा उस देस---देर हुई बहुत!
क्रांतिबीज बो कर, पथ के प्रदीप प्रज्वलित कर और अपना अंतिम गीत गाकर, वे परमहंस चले गए उस देस...यह कहते हुए कि देर हुई बहुत!
उन्होंने कम्यून का प्रतीक चिह्न भी उड़ता हुआ हंस बना दिया, और स्वयं का नाम तक त्यागकर 'ओशो' कहलाना शुरू कर दिया। विलियम जेम्स ने जिसे 'ओशनिक एक्सपीरियंस' (सागर जैसे होने का अनुभव) और कबीर ने जिसे 'बुंद समानी समुंद में कहा है; ठीक वही है ओशो का अर्थ-जो अस्तित्व के इस सागर में, परमात्मा में, समष्टि में विलीन हो गए, जैसे बूंद सागर में खो जाए और सागर ही हो जाए।
मा नीलम से चर्चा के दौरान पता चला कि विगत चार माहों से ओशो भोजन की जगह केवल मिल्क शेक (फल, मेवा मिला हुआ) पीते; और अनेकों बार वे स्वयं की मृत्यु की बातें भी किया करते। कुछ सप्ताह पहले उन्होंने एक दिन कहा कि मेरे जाने के बाद कमरे का संगमरमर बदलवा देना; उनकी सचिव ने सोचा कि शायद ऐसे ही कहते होंगे, इतनी जल्दी क्या है। मगर उन्होंने रोज वही बात पूछनी शुरू कर दी-संगमरमर आया कि नहीं? वैराग्य को संगमरमर लेने भेजा? अंतिम दिन फिर वे अमृतो से कह गए कि संगमरमर बदलवा देना। एक एयर-कंडीशनर हमेशा चालू रखना। कमरे में घूमकर एक-एक सामान को देखा और निर्देश दे गए कि किसको कौन सी चीज भेंट देनी है। और हां, यह भी बोले कि मुझे श्मशान घाट ले जाते समय टोपी और मोजे पहनाना मत भलना। वाह रे गैर-गंभीर परमात्मा! जाते-जाते भी हंसी मजाक!! जैसे छुट्टियों में कहीं घूमने जा रहे हों। 18 तारीख की रात 4 बजे सुबह तक वे काम्पैक्ट डिस्क प्लेयर पर पं. हरि प्रसाद चौरसिया का बांसुरी वादन सुनते रहे और उनके संगीत की प्रशंसा भी किए।
चांग्त्सु आडिटोरियम में उन्होंने जिस प्रकार का शयनकक्ष बनवाया था, ऐसा बेड-रूम विश्व में आज तक न बना होगा। वह बेडरूम जैसा लगता ही नहीं है। सालभर में जब वह बनकर तैयार हुआ तो वे तीन सप्ताह उसमें सोए, बस! फिर वापस अपने पुराने कमरे में चले गए। विदाई के डेढ़ माह पूर्व बता गए कि च्यांग्त्सु भवन में जो बेड है, उसी में मेरी अस्थियां रखकर समाधि बना देना, और उस पर लिखना---
जिनका न कभी जन्म हुआ, और न कभी मृत्यु
जो केवल 11 दिसंबर 1931से............
तक इस पृथ्वी ग्रह पर विचरण करने आए
खाली स्थान में कौन सी तारीख भरनी है यह उन्होंने नहीं बताया। ऐसा उन्होंने करुणावश ही किया होगा। यदि वे अपने महाप्रयाण की दिनांक 19 जनवरी 90 बता देते, तो निश्चित ही हम मूर्च्छित लोग रो-रोकर डेढ़ माह गुजारते। समाधि में लगनेवाले संगमरमर का रंग तथा दर्पणों की डिजाइन आदि भी स्वयं ही चुन गए।
लगभग नौ माह पहले उन्होंने आश्रम की व्यवस्था को संचालित करनेवाली कमेटी निर्मित की। और जबसे कमेटी का निर्माण हुआ, धीरे-धीरे ओशो ने आश्रम व्यवस्था संबंधी सभी निर्णय उन्हीं के हाथों में छोड़ना शुरू कर दिए। अन्य प्रकाशकों द्वारा छापी जानेवाली किताबों के कवर वगैरह पहले वे स्वयं चुनते थे, बाद-बाद में उन्होंने वह काम भी इनर सर्किल को सौंप दिया। इन नौ माहों में उन्होंने क्रमशः कम्यून को आत्मनिर्भर बना दिया। जब उन्हें लगा कि अब सारा काम उनके बगैर भी सुंदर ढंग से चलता रहेगा, तभी उन्होंने हमसे विदा ली। जैसा कि कई बार उन्होंने वादा किया था कि तुम्हें परिपक्व अवस्था में ही छोड़कर जाऊंगा, वह वादा उन्होंने निभाया। व्यक्तिगत रूप से मुझे तो ऐसा लगता है कि अमरीकी सरकार के जहर देने के उपरांत ही उनका शरीर छूट जाता, लेकिन करुणावश शारीरिक कष्ट सहते हुए भी वे चार साल तक किसी भांति देह में बने रहे, ताकि हम मझधार में न छूट जाएं।
दांत के डाक्टर से इलाज कराते समय ओशो अक्सर बोलना शुरू कर देते, और डेढ़-डेढ़ दो-दो घंटे तक बोलते रहते। बेचारा देवगीत (दंत चिकित्सक) और अन्य चार पांच लोग बैठकर नोट्स लिखते रहते। उन्हीं नोट्स की पहले तीन किताबें बन चुकी हैं-नोट्स आफ ए मैड मैन, बुक्स आई हैव लव्ड, तथा ग्लिम्पसेस आफ गोल्डन चाइल्डहुड। कुछ दिनों पूर्व उनकी सचिव आनंदो ने निवेदन किया कि कम से कम देवगीत को अपना काम करने का अवसर तो दीजिए, तो उन्होंने हंसकर कहा "मैं बोलना तो बंद नहीं कर सकता-मरने के बाद भी बोलना जारी रखूंगा। उन प्रवचनों की जो किताब लिखो, उसका नाम रखना-'टाक्स फ्राम दि ग्रेव' (कब्र में से हुई चर्चाएं)। यह नाम ठीक रहेगा न?"
मा आनंदो को वे अपना मीडियम (माध्यम) बना गए हैं-जब 19 तारीख को संध्या अमृतो ने आनंदो को यह खबर दी तो अनायास उसे महीनों पहले हुई यह बात स्मरण आ गई कि वे कब्र में से भी बोलते रहेंगे और उसकी आंखों से प्रेमाश्रुओं की धार बहने लगी।
अप्रैल 89 में हुए अंतिम प्रवचन का यह अंतिम वाक्य चिरस्मरणीय हो गया है-"बुद्ध का अंतिम शब्द था-सम्मासति। स्मरण रहे कि तुम भी एक बुद्ध हो-सम्मासति।"
17 जनवरी को जब उन्होंने बुद्ध सभागार में अंतिम दर्शन दिया तो अर्धचंद्राकार मंच के एक कोने से दूसरे कोने तक चलकर इतनी देर तक हाथ जोड़े अभिवादन किया, जितनी देर तक उन्होंने पहले कभी भी नहीं किया था। वह आखिरी नमस्कार जो था! "इधर से गुजरा था, सोचा सलाम करता चलूं।"
सलाम ओशो! सलाम!!
करोड़ों-करोड़ों सलाम!!!
आपने हमारे हृदयों में जो बीज बोए, वे बीज ही नहीं रहेंगे; और हमारे प्राणों में जो दीप जला गए हैं, उन्हें हम अपनी श्वासों की प्राणवायु से फूंक-फूंककर जलाते रहेंगे।
हे परमहंस, हम सब पागल प्रेमियों को भी अपने हंसों के देश में जल्दी बुला लेना-देर हुई बहुत!
स्वामी शैलेन्द्र सरस्वती


Apr 10, 1989

The two sources for Osho's understanding after Apr 10 that he had not long to live are:
a) In Shunyo's book, Diamond Days, after Osho ends his talk on Apr 10 -- which was to have been the first talk of a new series but ended up being the last in The Zen Manifesto -- Shunyo reports that as he said his last words, "a strange look came over Him, as though a part of Him had flown away. It looked as though He had become disconnected from His body. [...] In the car on the way back to the house Osho said to me that something strange had happened to Him. I said yes, that I had noticed something. [...] Several days later He said that He didn't think that He would be able to speak again."

Later, she reports that in two dental sessions in August he declared, "It is really strange. The symbol Om appears before me. The symbol Om appears only at the time of death." And "The figure of Om has been standing before my eyes in blue colors."

b) from Anando: "Osho knew the date he would leave his body, nine months beforehand. On April 10th, 1989, after giving his discourse, he said that he felt his whole body moving away from him. He then surprised me by saying he would not be speaking again, even though he had just started a new discourse series. He left his body on January 19, 1990. Years earlier, he had explained in a discourse that approximately nine months before a person dies, depending on the length of their conception, something happens in the body, something disconnects in the hara center. He said that an awakened person would feel this, and know that death was approaching."

Source for these words from Anando is the scurrilous ad OIF ran in Indian newspapers against Neelam in 2000. The years earlier discourse that she refers to is the first talk of Yoga: The Alpha and the Omega, Vol 8. In it, Osho mentions a number of stories and methods of people knowing ahead of time when they will be dying. The relevant excerpt is as follows:

There are a few omens and portents which can be watched. For example, before one person dies, almost exactly near about nine months before, something happens. Ordinarily we are not aware, because we are not aware at all, and the phenomenon is very subtle. I say almost nine months because it differs. It depends: the time between the conception and the birth will be the time. If you were born after nine months being in the womb, then nine months. If you were born after being ten months in the womb, then ten months. If you were born after seven months in the womb, then seven months. It depends on the amount of time between the time of conception and birth. Exactly the same time before death, something clicks in the hara, in the navel center. It has to click because between the conception and birth there was a gap of nine months: nine months you took for birth; exactly the same time will be taken for death. As you prepared nine months in the mother's womb for birth, you will have to prepare nine months to die. Then the circle will be complete. Something in the navel center happens. Those who are aware, they will immediately know that something has broken in the navel center; now death is coming closer. Approximately nine months.

In the more precise world of medicine, the standard average time for gestation is reckoned as forty weeks. From Apr 10 to Jan 19 is 284 days, or forty weeks plus four days. Shailendra adds that Osho has spoken on this kind of foreknowledge a number of times in Hindi discourses as well.

The 60s

Source of the quoted material is And Now, And Here, Vol 2, ch 8, a translation of the first talk given in Bombay after seven talks at a meditation camp in Dwarka GJ. The Hindi original is Main Mrityu Sikhata Hun (मैं मृत्यु सिखाता हूं) ("I Teach Death"). In the section of the talk (Nov 4 1969) when he first mentions the "event", he refers to it as having happened 17 or 18 years before, but there is a problem with this date, which is that the Hindi original has Osho saying it was 12 or 13 years before, not 17 or 18. Shailendra says this is a mistaken translation, and his account seems sound. See discussion for all the ins and outs on this.

The "event" was falling out of a tree while meditating, which happened, he says, six times in six months after the initial event. He says it took ten years off his life, then by way of hypothetical illustration, he says, "If I were to live up to seventy, now I can only live up to sixty". Seventy is of course his (and the "standard") normal life-span estimate, so no great significance need be attached to this detail, but he WAS 59 when he died, so it happens also to be fairly accurate. FWIW. See discussion for more detail on this and an extended quote and summary of this section of his discourse.

Earlier 1989

It will be useful to push the date of Osho's foreknowledge earlier than April 1989, since fully four of Shailendra's ten special subtitles either were published in March 1989 or were on a list of books published then as "upcoming publications". See discussion for lots more detail on this.

If we rely entirely on the model of Osho learning suddenly on Apr 10, with no prior intimations, that his time to die was in 284 or so days, we will be in trouble. This model is not only one-dimensional, it does not hold up when considering the previous publication of two of the books with the foreboding subtitles and two more of these books in the queue. Perhaps those latter two books could have had their subtitles pressed into service or changed at the last minute after Osho "found out", as Hindi Pubs was fairly nimble in those days in getting recent news inserted if they needed to. But there would still be no escaping the fact that two of the books were actually published in March, with their new subtitles.

What we need is a more flexible understanding of the timeline of Osho's knowing. Fortunately, this is not difficult. It is in fact entirely reasonable to accept that Osho knew about his departure time vaguely even in the 60s (footnote #2 above), somewhat clearly in Dec 1988 - Mar 1989, more clearly on 10th April, and exactly when he started seeing OM in blue color. The latter two are dealt with in footnote #1 above. Shailendra adds that Osho even made a blue sketch of the OM he was seeing and showed it to Anando.

The unsupported link in this more elaborate view is the "somewhat clearly in Dec 1988 - Mar 1989", but it is not a stretch to grant it some validity. In Nov '88, Osho did not speak for three weeks, then he was back for just a week, then gone for another three weeks. During the week he was back, he finished his talks on Isan, and did another short series on Kyozan. He had been on a roll with books on particular Zen masters since mid-Sep but after his second three-week layoff, that changed. Now, with No Mind, he began his name-change phase, a period which could truly be said to mark the end-game, wherein he was making preparations for his death and the continuation of his legacy. In Mar '89, he had another month of no public appearances, then he gave the talks which wrapped up his last book, The Zen Manifesto. Ending on Apr 10. This even though that last talk was supposed to have been the beginning of a new series.


A few of Shailendra's ten special subtitles have an unusual flavour of urgency. Considering this aspect of Osho's "message" turns out to give us a powerful tool to push the date when Osho knew even earlier. Osho mentions or addresses the theme of "urgency" on numerous occasions over the years but a simple word search in the CD-ROM reveals a significant pattern connected deeply with this subtitles study. In fact, the above-observed "He had been on a roll with books on particular Zen masters since mid-Sep" has more to contribute. That very time is also when the character of the meditations he was leading took another big step, when he introduced the concept of urgency explicitly and big-time. At the end of every talk, after the jokes and after the two minutes of catharsis-gibberish, he would say words very similar to these below:

Be silent. Close your eyes. Feel your body to be completely frozen.
Now look inwards with your total consciousness, and with an urgency, as if it is going to be the last moment of your life.
Deeper and deeper, reach to the center of your being.

This "urgency, as if this is the last moment of your life" appears again and again at the beginning of Osho's guidance for these meditations. Of the 123 meditations starting with Ma Tzu and going right through Zen Manifesto, he uses this appeal to urgency 114 times, in addition to speaking about it in the discourse portion occasionally. The change is so marked that it can be considered a fairly obvious escalation in the progression of hints from him that he hasn't much time left. And this is starting on Sep 16 1988. Prior to Ma Tzu there is nothing like it.

Well ... it has to be noted that three days before Ma Tzu, Osho comments at length on a sutra that specifically raises this question of urgency. The meditation at the end of this discourse does not incorporate urgency but this one discourse segment could be said to herald the change. Or not.

Considering that he will be going in sixteen months from the time the Ma Tzu talks begin, the situation can certainly be said to be "urgent". But to announce something like this outright was not the way of the Zen masters he was commenting on, nor was it his way. So he did not announce it directly. But he could make it a matter of urgency because "you" might not be here, just a slight change of pronoun, and since we're all one anyway ... That he did almost every night from Sep 16 1988 through Apr 10 1989. See the talk page for more on this and a thorough, detailed exploration of Osho's use of "urgency" over the years.

And notwithstanding that the talk Apr 10 was to have been the beginning of a new series, he ended it with, "The last word of Buddha was, sammasati -- Remember that you are a buddha -- sammasati", underlining (for those who can hear) the fact that this is his last word in his public talks.

See also
An introduction to this article in Osho News