Why do the Jaina monks live naked?

A friend has asked: Osho, your attire is like that of a monk—what is the reason for this? Can’t you wear trousers, shirts, and so on? You believe in science and preach throwing out the old.

The monk has nothing except his attire; so I have chosen that from him, and the other things I have chosen from those who have them. The monk has nothing but clothing. But clothing he does have. And remember, it is very scientific attire. Trousers and ties are not scientific. In fact, the best garments are those that do not erase the sense of nakedness. The best garments are those that do not tighten, do not bind, do not turn into a prison. The best garments are those that do not fasten you anywhere, that keep you always open and free. But we are used to living in cages, so we build our houses like cages. Then we are not satisfied with the house—because how will we carry the house around outside?—so we make our clothes like cages too, tight from all sides. And when nothing else is left, we…

Osho, was Mahavira’s nakedness a part of his character or of his vision?

There are many facets. In fact—as I said last night—Mahavira had to do many things that don’t occur to us. If they did occur to us, we would immediately see what belongs to what. His nakedness is a part of Mahavira’s knowing—of his realization—not of his character. It is a part of his knowing because, as I said, if one is to relate to this vast cosmos, this mute existence, then even clothing becomes an obstacle. Clothes are such a great hindrance we scarcely even suspect it. And the newer the fabrics, the greater the hindrance. The latest materials sever your body completely from the surrounding environment; very little comes in, very little goes out. Different fabrics do different things. Cotton separates in one way, silk in another, wool in yet another. Newer fabrics—those with plastic or glass-like components—break the contact in still other ways. So for one who wants…

Another friend has asked: Osho, what is the relationship between the method of meditation and jati-smaran (recollection of past lives)?

But the one who becomes skilled in this—who can fully awaken any day’s memory up to the age of five—will find that the memories begin to awaken completely. And you should test it. As today passes, note down some events and lock them up. After two years, try to recall today. Most of it will have been forgotten. Then remember—and after remembering, break the lock and compare whether what you recalled matches what you had written. You will be amazed—astonished—that besides what you wrote, many more details have come back which you did not even note at the time. They will all be there in memory. Buddha called this alaya-vijnana. There is a corner of the human mind he called the storehouse of consciousness. Like a junk room in the house where we keep all the odds and ends, there is a storehouse that collects memories—where everything from birth after…

Osho, when we sow a seed, the sprout takes time to emerge. Yet you say everything can happen this very moment. And man is called the seed of the Divine.

I certainly say so. When you sow a seed, it takes time. The time is taken in the breaking of the seed, not in the sprouting. The sprout bursts forth in a single instant—an explosion. But the seed’s breaking takes time. Your breaking can take time—I don’t deny that. But the coming of the Divine takes no time; it happens in a single moment. It is like heating water. Heating can take time. To reach a hundred degrees takes time. But becoming steam takes no time—a leap! The water reaches a hundred degrees—the jump—and it has leapt, become steam. It is not that steam takes time to form—half water, half steam; one corner steaming, another not. No, when steam happens, it happens in a jump. Yes, reaching the point of steam takes time. But until it becomes steam, it is still water—whether at a hundred degrees, ninety-nine, or ninety-eight. The…

Osho, at the beginning of the new discourse series ‘Saheb Mil Saheb Bhaye’ we welcome you, bow to you, and request you to tell us why the Divine is called ‘Saheb’ (Master).

Man sleeps even deeper than that. Disturb his sleep and he becomes enraged. You want someone to sing lullabies, to deepen your slumber; to teach you “how to sleep better.” Your priests oblige—they increase your darkness, and you are pleased. The Master disturbs you—hence you are upset. He reminds you of your supreme nature: Saheb mil Saheb bhaye. He says: Meet the Master—be the Master. You are the Master; just awaken, and you will be it now. Why does man refuse even the declaration of his godliness? The reason is simple: accept it and you must change your life at once. If you are standing on the street blowing smoke, then remember “Saheb mil Saheb bhaye”—how will it look? The Master smoking a bidi? Gambling, drinking—and the Master drinking? The Master contesting an election? The Master, hands folded before each voter begging for votes! You will feel ashamed: what kind…