According to Osho, samayik is the way and vitaragata is the fruition: samayik is the disciplined equanimity that ripens into vitaragata, the beyond-attachment state. Means and end are one continuum—becoming utterly steady in samayik is entry into vitaragata. This is the same maturity the Gita calls sthita-prajna: when dualities cease, wisdom rests unmoving, and the realized state abides of itself.
Like walking to a destination: staying calmly balanced is the walking (samayik), and when that steadiness is complete you’ve arrived at freedom from grabbing or rejecting anything (vitaragata).
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, you said that samayik is the state of the Self. But what you are calling samayik or the state of the Self—is that not vitaragata itself? And once a person has come into the state of the Self, that is, into the state of consciousness, will he not lose that self-state when he returns to day-to-day life and activity?
And they have asked: if for a single moment, for a thousandth part of a moment—call it time—knowledge has been attained, vision has happened, will it remain steady in day-to-day living? Where does day-to-day conduct come from, really? It comes from us. What we are at depth—that is where our conduct arises from. If the spring is full of poison at its source, then the waves that spill over, the droplets that appear, will carry poison. And if the source fills with nectar, then in those very drops and waves there will be nectar. Conduct flows out of us; as we are, so it becomes. If we are unconscious, our conduct is unconscious; whatever we do carries that stupor. If we are in ignorance, our conduct is filled with ignorance. And if we have come into knowing, our conduct becomes filled with knowing. Suppose this room is full of darkness,…
Hence no experience is your nature. All experiences are scenes for you. Lightning flashing in the sky—or the inner lightnings of deep meditation—equal. Flowers outside—or the thousand-petalled lotus blooming at Sahasrara inside—one and the same. I am not saying, do not attain Sahasrara. I am saying: compared to outer flowers, the inner flower is far more precious—leave the outer for the hope of the inner. The day the inner blooms, the last thing can also be said: drop this too. There is yet one more—beyond even this—and that you are: the one who is always beyond; whose nature is beyondness—that you are. So Mahavira calls even dhyana and Samayik 'pravritti.' Nivritti is when even dhyana is renounced. Which means—the worldly is pravritta, and the sannyasin too is pravritta.
Osho, someone has asked: what is the difference between raga, viraga, and vitaraga?
If you understand what I have just said, then raga means attachment to something; viraga means opposition to that attachment. One person hoards wealth—this is raga. And another kicks wealth away and runs from it—this is viraga. But the gaze of both is fixed on wealth. The one who gathers it broods over money; the one who leaves it also broods over money. One enjoys collecting and says, “I have so much”—his vanity is fulfilled by the “so much.” The other fulfills his vanity by saying, “I have given up so much.” You will be surprised: those who have wealth keep accounts of how much they have; and those who have renounced keep accounts of how much they have renounced. Lists of monks and renunciates come out enumerating how many fasts they have done—how many kinds of fasts; they keep accounts of everything. Renunciation has its ledger, indulgence has its…
Nirvitarka samadhi is attained when the memory is purified, and the mind is able to see the true nature of things without obstruction. The explanations given for the samadhis of savitarka and nirvitarka, also explain the higher states of samadhi, but in these higher states of savichara and nirvichara samadhis, the objects of meditation are more subtle
THE PROVINCE OF SAMADHI THAT IS CONNECTED WITH THESE FINER OBJECTS EXTENDS UP TO THE FORMLESS STAGE OF THE SUBTLE ENERGIES. But those who have worked in the inner world know that there are phenomena which are uncaused. Not only that, that they know this, they know that the whole existence is uncaused. It is a different, totally different world from the scientific mind. Whatsoever you see, even before you have seen it, the interpretation has entered. Continuously I watch people; I am talking to them -- if it fits, even they have not said anything, they have given me an inner nod, "Yes." They are saying, "Right." If it doesn't fit with their attitudes, they have not said anything, the "no" is written on their face. Deep down they have started saying, "No, it is not true." Just the other night I was talking with a friend. He has…
Samayik is a most precious word, even more precious than meditation. Because “meditation” carries a slight ambiguity. There is no word like “Samayik” in any language of the world. When we say “meditation,” it seems always like meditating on something. If I tell people—“Meditate!” they ask, “On what?” So “meditation” feels extraverted. In English, to meditate means: on something. If you tell someone “meditate,” he asks, “On what—Om? Ram? Christ? Mary?—on what?” Mahavira did not use the word “dhyana,” because it can mislead. Dhyana means: attention on something—again outside. Mahavira said: Samayik. Samayik is his own word. For Mahavira, “Samaya” is another name for the Atman. Samaya means: the Self; and Samayik means: to be in oneself. “Meditation” is not as valuable a word. But even those who follow Mahavira, when they do Samayik, they are doing “meditation,” not Samayik; they recite the Namokar mantra—this is meditation, not Samayik.