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OSHO Online Library   »   The Books   »   The Transmission of the Lamp
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Chapter 44: The Very Perfume of Love

One young man wanted to study under Jabali, but only brahmins could study. And the problem with the young man was that his mother was so poor that she never got married and she worked in many people’s houses, and she was so beautiful that many men took advantage of her poverty. So when Satyakam became a young man he said, “I want to go to some great sage to study.”

The mother said, “It is going to be difficult because only brahmins are accepted, and I cannot be certain that your father was a brahmin. I don’t know who your father was. So you can go, and when the master asks you about your name, you tell your name, tell my name, and say that you are my son. And certainly he will be surprised because the mother’s name is not usually mentioned. And he will ask, ‘Who is your father?’ Tell him exactly what I have told you.”

So when Satyakam went to ask Jabali, he said “My mother was very beautiful but very poor. She could not get married, and many people took advantage of her poverty so she does not know who my father is. And she sent me to tell you exactly the truth. Now it is up to you to accept or reject me.”

The whole congregation of the disciples fell silent.

Jabali said, “One who can say such a truth must be a brahmin. You are allowed. Only a brahmin can have this much courage, to say ‘I don’t know who my father is. I know only the name of my mother.’”

And Satyakam became a great sage in his own right. Because Jabali had accepted him, there was no question of anybody being skeptical.

The reason that he had given is tremendously beautiful. He has said it is possible that a brahmin may be untrue, but it is not possible that a truthful man can be anything else but a brahmin.

The society has passed through a tribal maternal state to the joint family, where all the brothers were living together - their children, their wives, their uncles, their father; and it was economical because only few people could work and the whole family could be supported.

But then the population went on growing and the joint family had to disperse.

So first the tribe was divided into joint families. The tribe was a big phenomenon. Then the joint family was cut into unitary families with only father, mother and his children.

And now the situation has come when even that family cannot be supported - it is too costly, uneconomical, unpsychological.

Hence the commune, which will be many things - freedom from marriage, which has become a psychological burden; freedom from the responsibilities of parenthood; freedom from the nuisance of the children; freedom for the children from the parents’ dictatorial and monopolistic attitude, because they will belong to the commune. And because the commune will not be cut into fixed units but will be a mobile phenomenon, it will be more alive, more joyful. Whenever people get stuck they can separate. There is no need for anybody to ask either for marriage or for divorce; the only thing they have to ask is about children because now the responsibility is on the commune.

Unless the commune allows, they cannot produce children.

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