Osho also known as Rajanish?

When Osho speaks on Economics and Upanishads one has to stop and reflect because oftentimes he suggests more than what he speaks. Economics is a temporal science dealing with material progress; Upanishads is the supra-material science which deals with spiritual progress. Therefore, though they are not comparable the temporal science can be used with purity of heart and clarity of mind as stepping stone to leap to the spiritual awareness.

 When Osho says that in economics when one gives something one has something less, he suggests one gets something less as interest on the capital which is larger. On getting the interest there is no hope of the capital being larger. On the other hand with inflation all around the intrinsic value of the original capital shrinks. In the supra-material science when one gives something one gets more than what he had earlier in terms of spiritual wealth of being. His capital, the spirit within becomes enlarged and enhanced ; the love when shared does not make one less loving.

This is because the Soul as the internal essence has larger, comprehensive and extensive reach than the external material world of economics. As he puts it "You give love and you have still the same love, or may be even more, because by giving, your love starts flowing. It may have been dormant, stagnant ; by sharing it starts flowing".

Unlike the gross, material world the subtle spiritual world within is like an untapped Well, from where if water is drawn, the Well becomes filled with more water tapped from unknown, hidden springs, the spiritual source. if water is not drawn, as he points put the water becomes dirty, poisonous.

In his commentary on Isha Upanishads, Osho interprets the verse "Poonamadha Poornamidam, Poornat Poornamuchyate. poornasya Poornamadaya
 Poornamevavasishyate" - That is Whole, this is is Whole ; from Whole has the Whole evolved. Even after the Whole has evolved  from the Whole, the Whole verily remains as Whole. This is not mathematical equation but a spiritual explanation. In a mathematical equation any thing deducted from the whole leaves the whole less that being whole ; in a spiritual explanation even when any thing is deducted from the Whole, the Whole continues to remain Whole, with no diminution at all.

Osho says that people fall and die in material world because they live in the gross external material world; the seers and the sages, the saints and the prophets rise and  soar in the spiritual world because they Iive in the subtle internal spiritual world. People generally live in the world where there is dislike, jealousy, hatred and anger while the seers Iive in the world where there is mutual liking, companionship, love and peace. The former are ever unbalanced, tormented with likes and dislike,living  in the state of disharmony; the latter are ever balanced detached from likes and dislikes, living in the state of complete, comprehensive and freed from all contradictions.

Therefore one need not love one but should love all, because Love is not a gross material commodity to be exchanged with few or some but an inner energy which grows when sharing and with sharing. Love is the divine expression which is dormant, stagnant water when it is not bubbling like fresh, spring water, becomes muted when not spoken, dies when it is not not shared. Let us not be calculative with gross mathematical problems but bask in the revealed light of the subtle, the spiritual, the mysterious.

In Chhandogya Upanishad Narada, the wandering minstrel, though offspring of the Prajapati  appears as confused with the vast Knowledge acquired reading every religious scripture and every empirical sciences and temporal histories and as hollow as an empty vessel whereas Sanatkumar, also an offspring of Prajapati though has a.ll the Knowledge of every religious scriptures and every empirical sciences and temporal histories appears calm and composed, un perturbed and unmoved man, wise in Wisdom like filled filled vessel.

When approached Sanatkumar informs Narada that he is confused and confounded with Knowledge, which is but the form, the means, the instrument and not the Wisdom, the essence, the object and the purpose of all human endeavour. Therefore he advises Narada, the seeker to place emphasis on the essence and the form, which alone makes calm and composed, unperturbed and unmoved having experienced the world of reality as against the vagaries in the world of appearances.

One may refer to the statement in Brihad Aranyaka Upanishad which clearly the Brahman which was singularly ONE in the beginning became manifest as Naama and Rupa, essence and the form, the essence entering or concealed in every forms that came to be created, and to make himself known as the essence he created the many  forms. Therefore, Sanatkumar advises that the Knowledge of the scriptures, the sciences and the history is but the forms in which the Naama, the divine essence is concealed. Therefore, if one desires to seek the Wisdom of the wise ones then he'll has to far to seek, because the Naama is within every Knowledge and objects, every Rupa, the forms in creation.

In another place in Chhandogya Upanishad it is said that the SupremeBeing, That One exists within the cave in one's heart and therefore one should seek within one'self and one outside one's self.  The seer therefore who desires to see the face of the Supreme Being within the Sun prays
Lord Pushan to withdraw the brilliance of the Sun's rays so that face, the essence which is     Pure and auspicious can be experienced.

Similarly for the Supreme Being robe experience one need not go far. One has to percieve everything that exists around in creation. Then he will be able by becoming consciously aware, perceiving and being receptive, reflective and meditative, experience the palpable presence of the Naama, the essence, the Supreme Brahman within one's own self as within the self of every thing in creation. Isha Upanishad says that the one who sees the Supreme Being within himself as within every one and every thing else, then he will feel no revulsion by reason of such view and having seen the same Supreme Being in his own self and in the others what delusion can he have or feel any sorrow?


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Men of wisdom declare that there is not much difference between human beings and animlals, the only attribute that distinguishes men from animals is Viveka, the sense of discrimination which the former has and the latter does not. The clamour for abolishing Section  of the Indian Penal Code is aimed by people who are influenced more by the form than by the essence within the form, more by the senses than by the soul.

On this band wagon have climbed some 

intellectuals who define the term Kama - desire in the manner which justifies their intellectual understanding, some others interpret Rama's embracing the trans-gender human beings as acceptance of homosexuality and surprise of surprises is that even one religious leader saying that homosexuality is acceptable in Hinduism Sind Lord Ayyappa  was born of union between Vishnu and Shiva.

A little circumspection and searching the internal  within the external form they would have realised that not the form but the essence, not the word but the meaning concealed within the word that reveals the truth behind every expression. Kama -desire is the generic word being distinguished as the desirable and undesirable ones. Religion does not detest desires but rejects the undesirable ones. Buddha says that desires which become transformed as intense craving end up in suffering. Upanishads say that when one desires the Self within  and satisfied with the Self within then he has nothing more to be desired.  Kamasutra when read with understanding narrates how and in which manner senses are used gives intense physical satisfaction, often akin to to the spiritual satisfaction thareby becoming the stepping stone to seek spiritual bliss which gives more superior and lasting spiritual satisfaction tham the temporary pleasure which physical union provides. 

The erotic sculpture on the temple walls is not to justify or inculcate sexual pleasure but to indicate that the desire for sex is only external manifestation of human desire but the desire for spiritual bliss comes to be derived only when one enters within the temple. Therefore when Rama embraces the transgender human beings it is to show them that their external form is irrelevant when compared to the self within their form, which yearns for Devine revelation from divine Rama. Shankar has dramatically portrays this human dilemma in his Stotra wherein Shive disguised as Untouchable Shudras remonstrated him whom he is asking to step aside, his body or the Self within.

Therefore the problem of transgender acceptance needs higher thinking than emotional reaction. This much is enough, since word to wise is more than enough.