Videhas and prakriti-layas attain asamprajnata samadhi because they ceased to identify themselves with their bodies in their previous life. They take rebirth because seeds of desire remained.
Even a Buddha is born. In his past life he attained to asamprajnata samadhi, but the seeds were there. He had to come once more. Even a Mahavira is born -- once -- the seeds bring him. But this is going to be the last life. After asamprajnata samadhi, only one life is possible. But then the quality of the life will be totally different because this man will not be identified with the body. And this man really has nothing to do because the activity of the mind has ceased. Then what he will do? For what this one life is needed? He has just to allow those seeds to be manifested, and he will remain a witness. This is the fire.
One man came and spat on Buddha; he was angry. Buddha wiped his face and asked, "What else you have to say?" The man could not understand. He was really angry -- red-hot. He could not even understand what Buddha is saying. And the whole thing was so absurd, because Buddha didn't react. The man was at loss what to do, what to say. He went away; the whole night he couldn't sleep. How can you sleep when you insult somebody and there is no reaction? Then your insult comes back to yourself. You threw the arrow; it has not been received. It comes back: it comes back to the source finding no shelter. He insulted Buddha, but the insult couldn't find a shelter there. So where it will go? It comes to the original master.
The whole night he was feverish; he couldn't believe what has happened. And then he started repenting, that he was wrong -- that he had not done good. The next morning, early, he went and he asked for forgiveness. Buddha said, "Don't be worried about it. I must have done something wrong to you in the past. Now the account is closed. And I am not going to react. Otherwise again and again... Finished! I have not reacted. Because it was a seed somewhere, it has to be finished. Now my account with you is closed."
In this life when a videha -- one who has understood that he is not the body, who has attained asamprajnata samadhi -- comes in the world just to finish accounts... His whole life consists of finishing accounts; millions of lives, many relationships, many involvements, commitments -- everything has to be closed.
It happened: Buddha came to a village. The whole village gathered; they were eager to listen him. It was a rare opportunity. Even capitals were inviting continuously Buddha, and he was not coming. And he has come to this small village out of the way -- and without any invitation, because the villagers never could gather courage to go and ask him to come their village -- just a small village, few huts, and he has come without any invitation. The whole village is afire with excitement, and he is sitting under the tree and not speaking.
And they said, "For whom you are waiting now? Everybody is here; the whole village is here. You start." Buddha said, "But I have to wait because I have come for someone who is not here. A promise has to be fulfilled, an account closed. I am waiting for that one." Then came a girl, and then Buddha started. Then after he talked, they asked, "Were you waiting for this girl?"
Because the girl belonged to the untouchables -- to the lowest caste, nobody could think of Buddha waiting for her. He said, "Yes, I was waiting for her. When I was coming she has met me on the road and she said, 'Wait, because I am going for some work to the other town. But I will come soon.' And in past lives somewhere I had given her a promise that when I become enlightened I will come and say whatsoever has happened to me. That account has to be closed. That promise is hanging on me, and if I can not fulfill it, I will have to come again."
A videha or a prakriti-laya: both words are beautiful. Videha means bodiless. When you attain to asamprajnata samadhi the body is there, but you become bodiless. You are no more the body. The body becomes the abode, you are not identified.
So these two terms are beautiful. videha means one who knows that he is not the body -- knows, remember -- not believes. And prakriti-laya, because one who knows that he is not the body, he is no more the prakriti -- the nature.
Body belongs to the material. Once you are not identified with the matter in you, you are not identified with the matter without, outside. A man who attains that he is no more the body, that he is no more the manifested -- the prakriti -- his nature is dissolved. There is no more world for him; he is not identified. He has become a witness to it. Such a man is also born once at least because he has to close many accounts, many promises to be fulfilled, many karmas to be dropped.
It happened that Buddha's cousin, Devadatta, was against him. He tried to kill him in many ways. When Buddha was waiting under a tree meditating, he rolled down a big rock from the hill. The rock was coming; everybody ran away. Buddha remained there sitting under the tree. It was dangerous, and the rock came just touching him, brushing him. Ananda asked him, "Why didn't you escape when we were all escaping? There was time enough."
Buddha says, "For you there is time enough. My time is over. And Devadatta has to do it. Some time back in some life there was some karma. I must have given him some pain, some anguish, some anxiety. It has to be closed. If I escape, if I do anything, again a new line starts."
A videha, a man who has attained to asamprajnata, does not react. He simply watches, witnesses. And this is the fire of witnessing which burns all the seeds in the unconscious. And a moment comes when the soil is absolutely pure. There is no seed waiting to sprout. Then there is no need to come back. First the nature dissolves, and then he dissolves himself into the universe.
Videhas and prakriti-layas attain asamprajnata samadhi because they ceased to identify themselves with their bodies in their previous life. They take rebirth because seeds of desire remained.
I am here to fulfill something; you are here to close my account. You are here not accidentally. There are millions of people in the world. Why you are here, and not somebody else? Something has to be closed.
Others who attain asamprajnata samadhi attain through faith, effort, recollection, concentration and discrimination.
So these are the two possibilities. If you have attained to asamprajnata samadhi in your past life, in this life you are born a Buddha -- just a few seeds which have to be fulfilled, which have to be dropped, burned -- almost. That's why I say you are born almost a Buddha. There is no need for you to do anything; you have simply to watch whatsoever happens.
Hence, Krishnamurti's continuous insistence that there is no need to do anything. It is right for him; it is not right for his listeners. For his listeners, there is much to be done, and they will be misguided by this statement. He is speaking about himself. He was born an asamprajnata Buddha. He was born a videha; he was born a prakriti-laya.
He was taking a bath when he was just five years old near Adyar, and one of the greatest Theosophists, Leadbeater, watched him. He was totally a different type of child. If somebody was throwing mud on him, he will not react. There were many children playing. If somebody will push him into the river, he will simply go. Yes, he was not angry, he was not fighting. He has a totally different quality -- the quality of an asamprajnata Buddha.
Leadbeater called Annie Besant to watch this child. He is no ordinary child, and the whole Theosophical movement whirled around him. They hoped much that he will become an avatar -- that he will become the perfect Master for this age. But the problem was deep. They had chosen a right person, but they hoped wrong -- because a man who is born an asamprajnata buddha cannot even be active as an avatar. Because all activity ceased. He can simply watch; he can be a witness. You cannot make him very active. He can be only a passivity. They had chosen the right person, but still wrong.
And they hoped much. And then the whole movement whirled around Krishnamurti. And when he dropped out of it, said, "I cannot do anything because nothing is needed," the whole movement flopped because they hoped too much with this man, and then the whole thing turned out completely different. But this could have been prophesied.
Annie Besant, Leadbeater and others, they were very, very beautiful persons, but not really aware of the eastern methods. They have learned much from books, scriptures, but they didn't know exactly the secret which Patanjali is showing: that an asamprajnata, a videha, is born, but he is not active. He is a passivity. Much can happen through him, but that can happen only if somebody comes and surrenders to him. Because he is a passivity, he cannot force you to do something. He is available, but he cannot be aggressive.
His invitation is for everybody and all. It is an open invitation, but he cannot send you an invitation in particular, because he cannot be active. He is an open door; if you like, you can pass. The last life is an absolute passivity, just witnessing. This is one way how asamprajnata Buddhas are born from their past life.
But you can become an asamprajnata Buddha in this life also. For them Patanjali says,
Shraddha virya smriti samadhi prajna: others who attain asamprajnata samadhi attain through faith, effort, recollection, concentration and discrimination.
It is almost impossible to translate it, so I will explain rather than translate, just to give you the feel, because words will misguide you.
Shraddha is not exactly faith. It is more like trust. Trust is very, very different from faith. Faith is something you are born in; trust is something you grow in. Hinduism is a faith; to be a Christian is a faith; to be a Mohammedan is a faith. But lo be a disciple here with me is a trust. I cannot claim faith -- remember. Jesus also could not claim faith because faith is something you are born in. Jews were faithful; they had faith. And, in fact, that is why they destroyed Jesus: because they thought that he was bringing them out of their faith, destroying their faith.
He was asking for trust. Trust is a personal intimacy; it is not a social phenomenon. You attain to it through your own response. Nobody can be born in trust; in faith, okay. Faith is dead trust; trust is alive faith. So try to understand the distinction.
Shraddha -- trust -- one has to grow in. And it is always personal. The first disciples of Jesus attained to trust. They were Jews, born Jews. They moved out of their faith. It is a rebellion. Faith is a superstition; trust is a rebellion. Trust first leads you away from your faith. It has to be so, because if you are living in a dead graveyard, then you have to be led out of it first. Only then you can be introduced to life again. Jesus was trying to bring people towards shraddha, trust. It will always look as if he is destroying their faith.
Now when a Christian comes to me, the same situation is again repeated. Christianity is a faith, just as Judaism was a faith in Jesus' time. When a Christian comes to me, again I have to bring him out of his faith to help him to grow towards trust. Religions are faith, and to be religious is to be in trust. And to be religious doesn't mean to be Christian, Hindu, or Mohammedan, because trust has no name; it is not labeled. It is like love. Is love Christian, Hindu, Mohammedan? Marriage is Christian, Hindu, Mohammedan. Love? Love knows no caste, no distinctions. Love knows no Hindus, no Christians.
Marriage is like faith; love is like trust. You have to grow into it. It is an adventure. Faith is not an adventure. You are born into it; it is convenient. It is better if you are seeking comfort and convenience, it is better to remain in faith. Be a Hindu, a Christian; follow the rules. But it will remain a dead thing unless you respond from your heart, unless you enter religion on your own responsibility, not that you were born a Christian. How can you be a born Christian?
With birth how religion is associated? Birth cannot give you religion; it can give you a society, a creed, a sect; it can give you a superstition. The word "superstition" is very, very meaningful. It means "unnecessary faith". The word "super" means unnecessary, superfluous -- faith which has become unnecessary, faith which has become dead; sometimes it may have been alive. Religion has to be born again and again.
Remember, you are not born in a religion, religion has to be born in you. Then it is trust. Again and again. You cannot give your children your religion. They will have to seek and find their own. Everybody has to seek and find his own. It is adventure -- the greatest adventure. You move into the unknown. shraddha, Patanjali says, is the first thing, if you want to attain asamprajnata samadhi. For samprajnata samadhi, reasoning, right reasoning. See the distinction? For samprajnata samadhi, right reasoning, right thinking are the base; for asamprajnata samadhi, right trust -- not reasoning.
No reasoning -- a love. And love is blind. It looks blind to the reasoning because it is a jump into the dark. The reason asks, "Where are you going? Remain in the known territory. And what is the use to move to a new phenomenon? Why not remain in the old fold? It is convenient, comfortable, and whatsoever you need, it can supply." But everybody has to find his own temple. Only then it is alive.
You are here with me. This is a trust. When I am no more here, your children may be with me. That will be faith. Trust happens only with an alive Master; faith, with dead Masters which are no more there. The first disciples have the religion. The second, third generation by and by loses the religion, it becomes a sect. Then you simply follow because you are born into it. It is a duty, not a love. It is a social code. It helps, but it is nothing deep in you. It brings nothing to you; it is not a happening. It is not a depth unfolding in you. It is just a surface, a face. Just go and see in the church. The Sunday people, they go; they even pray. But they are waiting when this is finished.
A small child was sitting in a church. For the first time he had come, just four years of age. The mother asked him, "How you liked it?" He said, 'Music is good, but the commercial is too long." It is commercial when you have no trust. shraddha is right trust; faith is wrong trust. Don't take religion from somebody else. You cannot borrow it; it is a deception. You are getting it without paying for it, and everything has to be paid. And it is not cheap to attain to asamprajnata samadhi. You have to pay the full cost, and the full cost is your total being.
To be a Christian is just a label; to be religious is not a label. Your whole being is involved. It is a commitment. People come to me and they say, "We love you. Whatsoever you say is good. But we don't want to take sannyas because we don't want to be committed." But unless you are committed, involved, you cannot grow, because then there is no relationship. Between you and me then there are words, not a relationship. Then I may be a teacher, but I am not a Master to you. Then you may be a student, but not a disciple.
Shraddha, trust, is the first door, second is virya. That too is difficult. It is translated as effort. No, effort is simply a part of it. The word virya means many things, but deep down it means bio-energy. One of the meanings of virya is semen, the sexual potency. If you really want to translate it exactly, virya is bio-energy, your total energy phenomenon -- you as energy. Of course, this energy can be brought only through effort; hence, one of the meanings is "effort".
But that is poor -- not so rich as the word virya. virya means that your total energy has to be brought into it. Only mind won't do. You can say yes from the mind that will not be enough. Your totality, without holding anything back: that is the meaning of VIRYA. And that is possible only when there is trust. Otherwise you will hold something, just to be secure, safe, because, "This man may be leading somewhere wrong, so we can step back any moment. In a moment we can say 'Enough is enough; now no more.'"
You hold back a part of you just to be watchful, where this man is leading. People come to me and they say, "We are watching. Let us first watch what is happening." They are very clever -- clever fools -- because these things cannot be watched from the outside. What is happening is an inner phenomenon. Even you cannot see to whom it is happening many times. Many times only I can see what is happening. You become aware only later on, what has happened.
Others cannot watch. From the outside there is no possibility to watch it. How can you watch from the outside? Gestures you can see; people doing meditation you can see. But what is happening inside, that is meditation. What they are doing outside is just creating a situation.
It happened: there was a very great Sufi Master, Jalaludin. He had a small school of rare pupils, rare, because he was a very choosy one. He would not allow anybody unless he had chosen. For very few he worked, but people passing sometimes would come to see what was happening there. Once a group of people came, professors. They are always very alert people, very clever, and they looked. In the Master's house, just in the compound, a group of fifty people were sitting, and they were doing mad gestures -- somebody laughing, somebody crying, somebody jumping. The professors watched.
They said, 'What is going on? This man is leading them toward madness. They are already mad, and they are fools -- because once you become mad it will be difficult to come back. And this is nonsense; we have never heard. People when they meditate, they sit silently."
And there was much discussion between them. A group of them said, "Because we don't know what is happening, it is not good to take any judgment." Then there was a third group among them who said, "Whatsoever it is, it is worth enjoying. We would like to watch. It is beautiful. Why can't we enjoy it? Why be bothered what they are doing? But just to watch them is a beautiful thing."
Then after a few months, again, the same group came to the school to watch. Now what was happening? Now everybody was silent. The fifty persons were there, the Master was there -- they were sitting silently, so silently, as if there was no one, like statues. Again there was discussion. There was a group who said, "Now they are useless. What to see? Nothing! The first time we had come it was beautiful. We had enjoyed it. But now they are just boring." The other group said, "But now we think they are meditating. The first time they were simply mad. This is the right thing to do; this is how meditation is done. It is written in the scriptures, described in this way."
But there was still a third group who said, "We don't know anything about meditation. How can we judge?"
Then, again, after a few months, the group came. Now there was nobody. Only the Master was sitting, smiling. All the disciples had disappeared. So they asked, "What is happening? The first time we came there was a mad crowd, and we thought this is useless, you are driving people crazy. The next time we came it was very good. People were meditating. Where have they all gone?"
The Master said, "The work done, the disciples have disappeared. And I am smiling happy because the thing happened. And you are the fools, I know! I have also been watching -- not only you. I know what discussions were going on, and what you were thinking the first time and the second time." Said Jalaludin, "The effort that you have taken to come here for three times would have been enough for you to become meditators. And the discussion that you have been in, that much energy was enough to make you silent. And in the same period, those disciples have disappeared, and you are standing at the same place. Come in! Don't watch from the outside." They said, "Yes! That is why we are coming again and again, to watch what is happening. When we are certain, then... Otherwise we don't want to be committed."
Clever people never want to be committed, but is there any life without commitment? But clever people think commitment is a bondage. But is there any freedom without bondage? First you have to move in a relationship, only then you can go beyond it. First you have to move in a deep commitment, depth to depth, heart to heart, and only then you can transcend it. There is no other way. If you just move out and watch, you can never enter into the shrine -- the shrine is commitment. And then there can be no relationship.
A Master and disciple is a love relationship, the highest love that is possible. Unless the relationship is there, you cannot grow. Says Patanjali, "The first is trust -- shraddha -- and second is energy -- effort.' Your whole energy has to be brought in; part won't do. It may even be destructive if you come only partially in and remain partially out, because that will become a rift within you. It will create a tension within you; it will become an anxiety rather than bliss.
Bliss is where you are in your totality; anxiety is where you are only in part, because then you are divided and there is a tension, and the two parts going separate ways. Then you are in a difficulty.
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