Geeta Darshan Vol-1 by Osho Hindi Book PDF
Title: Geeta Darshan Vol-1 (Na Janam Na Mrityu),
Author: Osho (Chandra Mohan Jain),
Genre: Religious Book, Hindi Spiritual Book,
Lang: Hindi, Format: PDF, Size: 11 MB, Pages: 350,
Geeta Darshan Vol-1 (Na Janam Na Mrityu) by Osho (Chandra Mohan Jain) Hindi Book PDF
Introduction:
Osho (Chandra Mohan Jain)—a great and popular spiritual master who inspired millions of people with his ideas. His books offer a unique and practical perspective on spirituality, love, meditation, and the profound questions of life. If you wish to add a new dimension to your life, these best-selling Hindi books by Osho could certainly serve as an ideal starting point for you.
In this article, we present a glimpse of Osho’s 15 most outstanding Hindi books and explore how they can transform your life. From meditation techniques to unique perspectives on the ‘Bhagavad Gita‘, we hope this collection will inspire your journey of self-discovery.
Osho’s Perspective
From the personal quest for truth to his insights on burning social and political issues, Osho’s vision sets him apart from every category, establishing him as a class of his own. He is synonymous with revolutionary teachings in the science of inner transformation and is the proponent of meditation methods designed specifically with the dynamics of modern life in mind.
Osho’s unique “Active Meditations” are designed to release accumulated tensions in the body and mind, thereby fostering a natural state of stillness and enabling the experience of the thought-free state of meditation.
Teachings Aim of Osho
Osho’s teachings aim for the birth of a “New Man“—whom he termed “Zorba the Buddha”—one whose feet remain firmly planted on the earth, yet whose hands can reach out to touch the stars. Flowing like a stream through every dimension of his work is a life-philosophy that synthesizes the timeless wisdom of the East with the highest potential of Western science and technology. If Osho’s philosophy is truly understood and integrated into one’s life, it holds the potential to spark a revolution within humanity.
Contribution
Osho’s books were not written in the conventional sense; rather, they are transcribed from recordings of the spontaneous discourses he delivered over a period of more than thirty-five years.
London’s ‘Sunday Times’ has named Osho one of the “1,000 Makers of the 20th Century,” while India’s ‘Sunday Mid-Day’ has ranked him—alongside Gandhi, Nehru, and the Buddha—among the ten people who have changed the destiny of India.
And this Soul is said to be ‘Avyakta‘—that is, beyond the scope of the senses; and this Soul is said to be ‘Achintya‘—that is, beyond the grasp of the mind; and this Soul is said to be ‘Avikarya’—that is, immutable. Therefore, O Arjuna, knowing this Soul to be such, you have no cause for grief; that is to say, it is not appropriate for you to mourn.
Question: If the Soul, of its own accord, does not initiate action in any direction, why does it undergo the arduous struggle—much like changing clothes—of casting off a worn-out body and assuming a new one? Does this not imply some inherent contradiction?
When we assert that the Soul is neither born nor dies—that it has neither a beginning nor an end—we commit a slight error. It would be closer to the truth to phrase it differently: we designate as the Soul precisely that form of existence which is unborn, which is deathless, and which possesses neither a beginning nor an end.
Undoubtedly, true existence must be liberated from both beginning and end. That which ‘is’—”that which is“—can have no beginning. To posit a beginning would imply that it emerged from the void, that it arose from absolute nothingness.
Furthermore, for a beginning to occur, some form of preparation is required ‘prior’ to that beginning. A beginning cannot be a mere accident. All beginnings are inextricably bound to—and conditioned by—prior preparations and antecedent causes; they are governed by the principle of causality.
A child is born; this is possible only because the bodies of the parents have undergone the necessary preparations for that birth. Every beginning presupposes—and implicitly acknowledges—the existence of something antecedent to itself.
Therefore, no beginning is, in a fundamental sense, a true beginning. A specific thing may have a beginning, but pure existence itself has no beginning. In precisely the same way, a specific thing may come to an end, but existence itself never ends. For even if a specific entity ceases to be, that which constituted its essence—that which was its underlying existence—continues to remain.