Pustako Je Mane Gamya Che - Book Summary

Here's a comprehensive summary of the Jain text "Pustako Je Mane Gamya Che" (Books I Have Loved) by Gopaldas Jivabhai Patel, based on the provided pages:

Title: Pustako Je Mane Gamya Che (Books I Have Loved) Author: Gopaldas Jivabhai Patel Publisher: J B Kruplani & Maganbhai Desai Memorial Trust Catalog Link: https://jainqq.org/explore/005655/1

Overall Summary:

"Pustako Je Mane Gamya Che" is a collection of essays where Gopaldas Jivabhai Patel, influenced by the spiritual discourse of Osho Rajneesh, shares his reflections on books that have resonated deeply with him. The collection, presented by the J B Kruplani & Maganbhai Desai Memorial Trust, focuses on spiritual, philosophical, and profound literary works that have left a significant impact on the author and, by extension, Osho. The book is essentially a compilation of Osho Rajneesh's talks about various books that he loved and found meaningful, curated and presented to the Gujarati readership.

Key Themes and Content:

The book is a selection of Osho's (referred to as "Osho Rajneeshji" or "Osho") favorite books and his interpretations of them. The core idea is to present books that Osho found to be essential for inner growth, spiritual understanding, and a deeper appreciation of life. The author, Gopaldas Jivabhai Patel, acts as the compiler and presenter of these selections, often referencing Osho's lectures and writings.

Detailed Breakdown of Books Discussed (as per the provided pages):

The text delves into Osho's thoughts on a diverse range of spiritual and philosophical texts and authors. Here's a summary of the key works and Osho's commentary as presented:

Narada's 'Bhakti Sutras': Osho contrasts Narada's approach to devotion with that of Vyasa. He emphasizes Narada's joyous, dance-like devotion, symbolized by his "ektara" (one-stringed instrument). Osho highlights the opening sutra "Athato Bhakti Jijnasa" (Now, the inquiry into love), defining love as a combination of passion and awareness, not mere falling into love but an exploration of its essence. He stresses that this love is a force that lifts one upwards, unlike gravity which pulls downwards. Osho mentions having given numerous lectures on Narada's work in Hindi, his preferred language for expressing such deep emotions.
Patanjali's 'Yoga Sutras': Osho places Patanjali in a middle ground between the seriousness of Vyasa and the playfulness of Narada. He describes Patanjali as a scientific avatar and expresses his profound love for him, stating he has spoken extensively about Patanjali's work.
Kabir's Songs: Osho declares that there is nothing else like Kabir's words in the world, describing them as unbelievably beautiful. He highlights Kabir's humble origins as an uneducated weaver, found abandoned by the Ganges, yet born of love. Osho asserts that love is the true law and expresses immense affection for Kabir.
Shankaracharya's "Bhaja Govindam" (also referred to as "Ma Nevind Mudhamate" and "Bhaj Govindam Moordhamate"): Osho expresses a desire to discuss Shankaracharya's "Bhaja Govindam," calling it a beautiful song. He focuses on the core message of addressing the foolish mind and urging it to sing the song of the Supreme. He notes that the text is a thousand years old and a small song but carries immense wisdom. He also mentions Shankaracharya's "Viveka Chudamani," noting its reliance on logic and argument rather than pure love, which is why he decided not to elaborate on it at length.
Vimalakirti's 'Niridesha Sutra': Osho describes Vimalakirti as a most astonishing figure, even envied by Buddha. He notes Vimalakirti's intellectual prowess and his unique relationship with Buddha's disciples. The "Niridesha Sutra" is born from a conversation between Vimalakirti, on his deathbed, and Manjushri, Buddha's foremost disciple in terms of knowledge. Osho calls this a "great text" and a "mine of diamonds and gems," suitable for all seekers.
Buddha's 'Dhammapada': Osho expresses an immense love for Gautam Buddha, stating he has spent his entire life speaking about him, even when discussing other figures. He considers Buddha's essence to be part of his very being – his blood, bones, and marrow. He apologizes for not including the Dhammapada in his list sooner. Osho analyzes the meaning of "Dhammapada" as the "path of Dharma" or the "footsteps of the supreme truth." He notes the paradoxical statements within the Dhammapada, seeing Buddha's ability to contradict himself as a sign of his genius in conveying the ineffable truth. He compares Buddha to a father letting his child "win" to bring joy. Osho highlights Buddha's concept of "Anatta" (non-self) as a reason for his love for Buddha, stating that only in the state of non-mind can the supreme truth be realized. He uses the example of Angulimal to illustrate the transformative power of Buddha's presence.
Maha Kashyap: 'Zen': Osho describes Maha Kashyap as the successor to Buddha, chosen through a unique transmission of understanding at a flower sermon. He emphasizes that Maha Kashyap understood Buddha's silent discourse, a moment that transcended words. Osho posits that the Zen tradition, originating from Maha Kashyap, is based on silence and understanding that the world is a joke.
Suzuki et al.: 'Zen' Purveyors: Osho acknowledges D.T. Suzuki as a key figure in introducing Zen to the West, calling him a household name. He explains the etymology of "Zen" from the Sanskrit "Dhyana" (meditation). Osho also mentions Paul Reps' "Zen Flesh, Zen Bones" as a brilliant translation that captures the spirit of Zen. Christmas Humphries' "Zen Buddhism" is also noted for its contribution to introducing Zen to the Western world, despite its potentially "ugly" name.
Sri Bhashya by Ramanujacharya: Osho describes Ramanujacharya's commentary on the Brahma Sutras as a "dry book, like a desert." However, he also finds beauty and an "oasis" in it, likening it to a lush garden in a desert. While he admires the book, he dislikes Ramanujacharya himself for being a traditionalist.
Kundakundacharya's 'Samaysar': Osho considers 'Samaysar' a supreme gift from Jainism but finds it too mathematical. He prefers poetic or song-like expressions. He acknowledges Kundakundacharya as an enlightened soul but reiterates his preference for the poetic over the mathematical or logical.
Umaswati's 'Tattvarthasutra': Osho describes Umaswati as an ascetic but lacking in inner vitality. He finds 'Tattvarthasutra' to be overly mathematical, similar to 'Samaysar,' and characterizes Jain philosophers as "dry and barren like the deserts of Kutch."
Shivasutras: Osho considers 'Shivasutras' a foundational text on meditation, stating that no other meditation technique exists outside of it. He expresses a deep connection to it, having spoken extensively about it in Hindi and intending to do so in English.
Ish Upanishad: Osho feels the 'Ish Upanishad' has become a part of his being – his blood and bones. He finds it incredibly small yet encompassing, a "post-card" that contains the essence of all 108 Upanishads. He calls it a creation of meditative minds.
Nanak: 'Guru Granth' and Devotional Songs: Osho expresses his admiration for Guru Nanak's devotional songs, which move him to tears. He notes that Nanak created a new Punjabi language through his hymns, which are sharp like a sword. He also discusses the 'Guru Granth Sahib' as a living entity, a compilation of wisdom from various sources, transcending single-faith limitations. He emphasizes Nanak's concept of the "Name" of the formless, ineffable God as the ultimate truth.
Mahavir: 'Jain Sutras': Osho finds the term "Jain" (meaning "victor") beautiful, referring to one who has conquered themselves. He notes that the 'Jain Sutras' were not spoken aloud but heard directly by Mahavir's closest disciples, highlighting a unique transmission of wisdom. He calls the 'Jain Sutras' a beautifully conceived book, containing the science of self-conquest.
Taran Taran: 'Shunya Swabhav': Osho explains the meaning of Taran Taran as a "savior." He discusses his birth into a small Jain sect and the Digambara and Shvetambara divisions. Taran Taran's followers are described as revolutionaries who do not worship idols and whose temples are empty, symbolizing the emptiness that practitioners should attain. Osho expresses personal connection to this tradition, which allowed him to encounter a great mystic. He describes 'Shunya Swabhav' as a small book with profound essence, where each sentence holds the meaning of many scriptures.
Gorakh: Osho identifies Gorakh as a tantric master and a complete person, whose sayings are considered complete. He mentions the origin of the term "Gorakhdhandha" (a complicated affair) from Gorakh's multifaceted nature.
Malukdas: Osho introduces Malukdas as a significant Indian mystic, whose teachings are difficult to interpret. He notes that few have commented on Malukdas's sayings, and he considers himself the first, and possibly the last, to explain them. He shares a saying about the Ajgar (python) and birds not working, implying that nature provides for all. Osho suggests Malukdas had an element of madness coupled with deep meditative states.
Dadu: Osho presents Dadu as a beloved spiritual figure whose songs were collected by his devotees. He highlights that enlightened beings often don't write their own works, as writing limits expression. Osho acknowledges that his own writings are primarily for close friends and their understanding remains uncertain.
Chandidas: Osho introduces Chandidas as a "mad Baul" from Bengal, whose songs are deeply moving. He places Chandidas in the league of poets like "Soman" (likely referring to someone of immense poetic stature). Chandidas's definition of meditation as "unmani" (mindlessness) is particularly striking to Osho.
Gaurang: Osho describes Gaurang as an incredibly beautiful spiritual figure, whose songs conveyed profound messages. He notes that Gaurang, despite his beauty and the affection he inspired, remained a Brahmachari (celibate).
Shivapuri Baba: Osho introduces Shivapuri Baba as a relatively unknown mystic, whose life and teachings were brought to light by the English scientist and mathematician Bennett. Bennett's account highlighted Shivapuri Baba's advanced age (around 110 at the time of meeting) and his robust physical and spiritual presence. Osho emphasizes the difficulty of finding such a genuine mystic in India amidst a crowd of self-proclaimed gurus.
Mira Bai's Songs: Osho presents Mira Bai's songs as among the most beautiful ever sung by any man or woman. He finds their translation impossible, describing Mira Bai as "crazy in love." He relates her abandonment of royal life for a life of devotion and dance, singing her songs with a profound outpouring of her soul.
Rabia: Osho describes Rabia as a Sufi mystic and a very strict spiritual figure. He notes that her village became a holy site for Muslims due to her presence. He recounts an incident where Rabia altered the Quran based on her direct experience of God, emphasizing her loyalty to her own realization. Osho likens Rabia to "salt" in contrast to Mira Bai's "sweetness," appreciating her directness and authenticity.
Lalla: Osho introduces Lalla, a Kashmiri mystic, admired for her "Alah and Lalla" sayings, representing the essence of devotion. He mentions her simplicity and her lifelong state of being nude or unclad, which he interprets as a state of vulnerability and openness. He connects Kashmir with a spiritual heritage tied to the Jewish people and mentions the legends of Moses and Jesus finding their spiritual homes in Kashmir.
Sarmad: Osho describes Sarmad as a most peculiar man and a Sufi mystic who was executed for questioning the exclusive prophethood of Muhammad. Sarmad's unwavering declaration "Illaha Illa Allah" (God is one) even at the moment of his death is highlighted. Osho finds Sarmad's willingness to be killed for his conviction profound.
Sanai: Osho considers Sanai one of his beloved figures, whose pronouncements are not arguments but statements that are self-evident through his being. He likens asking Sanai "why" to asking a rose why it is beautiful – the answer is in its existence. He notes Sanai's simple and direct way of stating truths without elaboration.
Farid: Osho presents Farid as a Sufi mystic and contemporary of Kabir and Nanak. He notes that Farid addresses himself in his songs, emphasizing the soul as the master and the body as the servant. Osho highlights Farid's interaction with Emperor Akbar, where Farid chose a needle over a jeweled pair of scissors, signifying the needle's role in mending and uniting versus the scissors' role in dividing. Osho contrasts Farid's approach with Freud's psychoanalysis, favoring the idea of synthesis over analysis.
Al-Hallaj Mansoor: Osho considers Al-Hallaj Mansoor one of the most beautiful people he has encountered. He explains Mansoor's proclamation "An al-Haqq" (I am the Truth/God) and his subsequent execution. Osho emphasizes that Mansoor's body was killed, but his essence remained immortal. He states that Mansoor's followers are "lovers and friends," not mere imitators.
Rahim: Osho presents Rahim's songs, noting that though Rahim was Muslim, he wrote in Hindi, which pleased neither Muslims nor Hindus entirely. Osho praises Rahim's songs as being on par with those of Kabir, Mira, and Chaitanya.
The Book of the Sufis (Idries Shah): Osho praises Idries Shah's works, particularly "The Book of the Sufis," as a priceless contribution to the world. He notes that it encapsulates the essence of Sufi wisdom and is incredibly well-translated.
Mulla Nasrudin: Osho finds Mulla Nasrudin to be the most beloved figure, being the only one who harmoniously blends religion and laughter. He highlights Nasrudin's humorous testament and epitaph, reflecting his playful nature even in death.
Junnaid: Osho identifies Junnaid as the guru of Al-Hallaj Mansoor. He notes that while Mansoor became famous for his execution, Junnaid's scattered sayings are considered great. Osho emphasizes that enlightened beings do not arrange their teachings like flower garlands but offer them as a pile for individuals to pick from.
Meher Baba: Osho speaks of Meher Baba's thirty years of silence and communication through gestures. He states that Meher Baba's silence was his greatest statement, and his book "God Speaks" is a fitting title. Osho believes flowers speak their own language, and Meher Baba spoke the language of flowers.
Omar Khayyam's 'Rubaiyat': Osho expresses deep regret for not including Omar Khayyam's 'Rubaiyat' earlier. He notes its widespread readership but widespread misunderstanding. Osho explains that Khayyam's references to wine and beloved are metaphorical for the divine union, and "wine" represents the ecstasy of that union. He points out that the Sufis address God as the "beloved."
Bodhidharma: 'The Nuts of the Disciples of Bodhidharma': Osho mentions Bodhidharma, calling him a self-standing man who earned Buddha's envy. He notes that Bodhidharma himself wrote nothing, but his disciples captured his brief yet profound sayings, likening them to the Koh-i-Noor diamond.
Zarathustra (Nietzsche's 'Thus Spoke Zarathustra'): Osho considers Nietzsche's "Thus Spoke Zarathustra" a monumental work that revitalized Zarathustra's forgotten teachings. He notes Zarathustra's birth laughter and his entire life as a celebration. He contrasts the original name Zarathustra with the Anglicized "Zoroaster," finding the latter harsh. Osho attributes the decline of Zoroastrianism to forced conversions and the scattering of followers. He highlights Zarathustra's message of the "superman" and criticizes Hitler's misinterpretation of it.
Lao Tzu: 'Tao Te Ching': Osho mentions Lao Tzu and his "Tao Te Ching," a foundational text of Chinese philosophy. He contrasts Lao Tzu with Confucius, whom he dislikes. Osho describes Lao Tzu as a "dragon" who could bring about rebirth, while Confucius, a politician, failed to grasp this deeper dimension. He finds Lao Tzu's philosophy of "emptiness" or "nothingness" to be synonymous with fullness and completion.
Chuang Tzu: Osho expresses his deep affection for Chuang Tzu, whose parables are considered immensely valuable and comparable to biblical texts. He notes that Chuang Tzu's teachings transcend logic, and his stories are windows into a profound spiritual reality.
Sosan: 'Hsin Hsin Ming': Osho presents Sosan's "Hsin Hsin Ming" as the foremost text. He describes its brevity and profoundness, stating that each sentence is more potent than many by other authors. He notes that Sosan was a master of silence and that his book is a testament to this.
Gurdjieff: 'Meetings with Remarkable Men' and 'All and Everything': Osho highlights Gurdjieff as a remarkable figure who traveled widely. He praises "Meetings with Remarkable Men" as a tribute to the many mystics he encountered. However, he criticizes Gurdjieff for omitting some significant encounters to make the book marketable. Osho finds Gurdjieff's "All and Everything" to be a unique and challenging work, deliberately made complex to be accessible only to the truly dedicated. He recounts Bennett's discovery of Gurdjieff and the transmission of power.
Khalil Gibran: 'Jesus, the Son of Man', 'The Garden of the Prophet', 'The Wanderer', 'The Spiritual Sayings', 'Thoughts and Meditations', 'Prose Poems': Osho deeply admires Khalil Gibran, particularly his ability to capture the essence of figures like Jesus. He notes the Christian world's rejection of "Jesus, the Son of Man" for portraying Jesus as human. Osho also touches upon Gibran's other works, including 'The Garden of the Prophet,' which reminds him of Epicurus. He praises Gibran's poetic language, especially in Hindi and Bengali, and laments the lack of similar poetic expression in English. He critiques Gibran's "The Spiritual Sayings" for focusing on "contemplation" rather than true "meditation" (the cessation of thought).
Hui Neng's Teachings: Osho presents Hui Neng as a successor to Bodhidharma, whose teachings are profound and offer a path to enlightenment. He emphasizes Hui Neng's concise yet impactful guidance: "Do not think, BE."
Saint Augustine: 'Confessions': Osho acknowledges Augustine's autobiography as a beautiful work, but criticizes its exaggerations and claims of sinning even beyond human capacity. He argues that Augustine's portrayal of his sins makes his minor virtues appear more significant, as if sainthood requires a contrast with sin.
Leo Tolstoy: 'Anna Karenina' and 'Resurrection': Osho considers 'Anna Karenina' a profound novel and one of his most cherished books, stating he knows it by heart. He regrets that Tolstoy couldn't become fully enlightened, but celebrates his literary achievements. Osho views 'Resurrection' as Tolstoy's attempt to understand Jesus, finding it more profound than the Gospels themselves. He notes Tolstoy's deep love for Jesus, bridging the gap of centuries.
Thomas: 'Notes on Jesus' (The Fifth Gospel): Osho presents Thomas's "Notes on Jesus" as the "Fifth Gospel," a recently discovered work. He admires its simplicity and directness, feeling as if Jesus himself is speaking. He mentions Thomas as the first disciple to visit India and notes the preservation of his body in Goa.
Gorky: 'The Mother': Despite his dislike for communism, Osho praises Gorky's 'The Mother' for its exquisite writing and emotional depth. He describes the book as a masterpiece that requires repeated reading to absorb its essence.
Turgenev: 'Fathers and Sons': Osho considers Turgenev's novel a significant work that bridges generational divides. He admits to forcing his father to read it to help him understand their own generational gap, which ultimately led to a beautiful father-son friendship. He critiques societal notions of family relationships as often being performative.
Dostoyevsky: 'Notes from the Underground': Osho describes this book as peculiar, reflecting its author's nature. He notes its fragmented yet interconnected nature, holding hidden treasures for dedicated readers.
Pueblo (Martin Buber): 'Tales of Hassidism' and 'I and Thou': Osho acknowledges Buber's significant contribution to making Hassidic philosophy known to the West. While he admires Buber's writing style, he disagrees with Buber's core thesis in 'I and Thou,' believing that true union with the divine transcends the duality of "I" and "Thou." He believes true union is found in silence and dissolution, not in dialogue.
Karl Marx: 'Das Kapital': Osho strongly criticizes 'Das Kapital,' calling it the worst-written book but a "great work" due to its millions of followers. He dismisses Marx as a third-rate poet and dreamer rather than an economist. He states that few communists have actually read the entire book, calling its content "rubbish." He warns readers against delving into it.
Sigmund Freud & Albert Einstein: Osho discusses Freud's "Lectures on Psychoanalysis," disliking the concept of "analysis" itself, as he believes in transcending the mind, not dissecting it. He admires Einstein's theory of relativity but condemns his role in the development of the atom bomb, which led to his despair. Osho highlights Einstein's profound realization that he, a physicist, had missed the essence of meditation.
Friedrich Engels: 'The Communist Manifesto': Osho appreciates the style and conviction of 'The Communist Manifesto,' though he is an anti-communist. He agrees with the concluding message of workers uniting and shedding their chains, but contrasts it with his own message to his renunciates to simply "be."
Anonymous Book (The 'Granth'): Osho mentions an unnamed book, possibly by a disciple of Kabir, that has never been published because its owners believe publication would diminish its value. He finds its few verses incredibly profound, particularly the idea that what can be said is not the true essence, and that God is just a word without a real entity. He emphasizes that true meditation is the cessation of thought.
Zarba the Greek (Nikos Kazantzakis): Osho presents Zarba as a fictional character representing the "madness of living" and a blend of Epicurus and Charvaka. He admires Zarba's advice to "go mad" to truly live, but advocates for complete madness through meditation, rather than just a partial embrace. He names his synthesis of Buddha and Zarba as "Buddha-Zarba."
Hass (The Destiny of the Mind): Osho introduces Hass as a German writer whose profound book, "The Destiny of the Mind," is not widely known due to its depth. He contrasts the Western concept of "philosophy" (love of knowledge) with the Eastern "darshan" (vision of the whole). He highlights Hass's concept of "philesia" (love of truth) over "philosophy."
Eckhart: Osho finds Eckhart to be a German mystic who tried to express profound truths despite his lack of formal education. He contrasts the destructive nature of Western education with the nurturing of the heart. He notes Eckhart's poverty and lack of worldly status, yet his immense inner wealth. Osho emphasizes the difference between "being" and "becoming," advocating for "being" as the ultimate state.
Madame Blavatsky: 'The Secret Doctrine': Osho describes Madame Blavatsky as a formidable woman who challenged male dominance and pioneered Theosophy. He criticizes "The Secret Doctrine" as filled with "bullshit" and trivia, but acknowledges the presence of valuable gems within it. He notes her impressive physical presence and her influence as a leader rather than a lover.
Camus: 'The Myth of Sisyphus': Osho uses the myth of Sisyphus, the eternally punished hero pushing a boulder up a mountain, as a metaphor for the human condition. He sees Camus' reinterpretation of the myth as a profound work of art that reveals the underlying religious principles in the struggle.
Aristotle: 'Poetics': Osho declares his opposition to Aristotle, calling his philosophy a disease. However, he finds a hidden gem in Aristotle's 'Poetics,' which he believes was written from the heart, not the intellect. He recommends it for its exploration of poetry and love.
Aesop's Fables: Osho states that Aesop is not a historical figure but a compilation of tales attributed to various sources, including Buddha and Alexander the Great. He emphasizes the profound meaning within these parables.
Nagarjuna: 'Mula Madhyamaka Karika': Osho finds Nagarjuna too philosophical but acknowledges the profound depth of his "Mula Madhyamaka Karika," which explores the essence of the "middle way." He believes silence is the best way to convey such profound truths.
Bertrand Russell: 'The History of Western Philosophy': Osho expresses a paradoxical affection for Russell, their philosophies being poles apart. He admires Russell's work in chronicling Western philosophy, recognizing its artistic merit and the honest portrayal of his own limited knowledge.
Tantra (Ajit Mukherjee's 'The Art of Tantra' and 'The Paintings of Tantra'): Osho praises Ajit Mukherjee for his significant contributions to Tantra literature, particularly his works on Tantric art. However, he criticizes Mukherjee for being fearful of associating with Osho and for handing over his collection to the government instead of Osho, whom he believed could truly appreciate it.
Paul Reps: 'Zen Flesh, Zen Bones': Osho highlights Paul Reps' translation of Zen anecdotes and sayings as exceptionally brilliant and faithful to the original spirit. He considers it an almost impossible feat for an American to capture the essence of Zen so accurately.
Shiva: 'Vigyan Bhairav Tantra': Osho presents Shiva's 'Vigyan Bhairav Tantra' as a comprehensive guide to meditation, containing 112 keys to realization. He calls it a small but immensely valuable book, and a perfect guide for anyone seeking to understand and practice meditation.
Marpa: Osho introduces Marpa, a Tibetan mystic, whose book is meant for meditation rather than reading. He describes the book's tendency to disappear upon observation, leaving only the flow of consciousness. Osho admires Marpa's wisdom and his simple yet profound advice to "go mad."
Ramakrishna (Mahendranath's 'The Gospel of Ramakrishna'): Osho introduces Mahendranath as a disciple of Ramakrishna who meticulously recorded his guru's teachings. He notes that Mahendranath's own passing coincided with Ramakrishna's, highlighting a deep spiritual connection. Osho praises Mahendranath's humility in effacing himself entirely.
G.E. Moore: 'Principia Ethica': Osho admires Moore's 'Principia Ethica' as a rigorous philosophical exercise that ultimately concludes that "good" is undefinable. He appreciates Moore's careful, step-by-step approach, which, despite its philosophical nature, leads to a similar conclusion as the mystics.
Ludwig Wittgenstein: 'Tractatus Logico-Philosophicus' and 'Philosophical Investigations': Osho finds Wittgenstein's works incredibly difficult but valuable for those who have reached the limits of reason and therapy. He notes that Wittgenstein's own teachers, Moore and Russell, recognized his superior intellect. Osho admires Wittgenstein's unconventional life choices, including his desire to be a peasant and a fisherman, and his profound insights into language and silence.
Heraclitus: 'Fragments': Osho expresses love for Heraclitus, whom he finds unparalleled in his insights into the ever-changing nature of reality. He quotes Heraclitus' famous statement about not being able to step into the same river twice, emphasizing the constant flux of existence.
Jayadeva: 'Gita Govinda': Osho expresses hesitation in including Jayadeva, as he feels Jayadeva did not reach the state of self-realization. However, he admires the 'Gita Govinda' as a beautiful creation that emerged miraculously from Jayadeva's being. He notes that while many enlightened beings transmit their wisdom through disciples, Jayadeva's work seems to have emerged independently.
George Bernard Shaw: 'Maxims for a Revolutionary': Osho praises Shaw's lesser-known work 'Maxims for a Revolutionary,' finding it a unique insight, possibly received in a state of unconsciousness. He contrasts Shaw's skepticism with the spiritual quest of Annie Besant, whom Shaw loved. He highlights the first maxim: "There is no golden rule."
Nikos Kazantzakis: 'Zorba the Greek': Osho considers 'Zorba the Greek' a beloved character and a representative of the "madness of living." He advocates for embracing a full, even mad, engagement with life, as opposed to a partial or timid approach. He sees his own philosophy as a synthesis of Buddha and Zarba.
Talmud: Osho selects a single sentence from the Talmud, "God is terrible. He is not nice to you; He is never nice," appreciating its stark honesty. He suggests this sentence can serve as a reminder to act with integrity in all aspects of life.
Bal Shem Tov: Osho presents the short stories of Bal Shem Tov, the founder of the Hassidic movement. He highlights the Hassidic emphasis on love, laughter, and dance as paths to spiritual realization. He shares a parable about the power of selfless giving.
Bahauddin: Osho introduces Bahauddin as the originator of the Sufi tradition, whose small book contains profound insights into love, meditation, life, and death.
P.D. Ouspensky: 'In Search of the Miraculous', 'A New Model of the Universe', 'Tertium Organum', 'The Future Psychology of Man': Osho acknowledges Ouspensky's significant works but criticizes him for remaining a "schoolmaster" and for betraying his guru, Gurdjieff. He notes that Ouspensky's books, though written from a disciple's perspective, offer valuable insights into the path of seeking.

In essence, "Pustako Je Mane Gamya Che" is a journey through the mind of Osho Rajneesh, as presented by Gopaldas Jivabhai Patel, revealing the books that illuminated his spiritual path and offered profound insights into life, existence, and the human condition.