Osho on Upanishads - The
word upanishad is tremendously important. It simply means sitting down
close to a Master; it is
a communion. The Master is living in wholeness; he is living herenow, he
is pulsating herenow. His
life has a music, his life has a joy, a silence of immense depth. His
life is full of light.
Just to sit silently by the side of a Master is enough, because the
presence of a Master is infectious,
the presence of the Master is overwhelming. His silence starts reaching
to your very heart. His
presence becomes a magnetic pull on you: it pulls you out of the mud of
the past and the future. It
brings you into the present.
Upanishad is a communion, not a communication. A communication is
head-to-head and a
communion is heart-to-heart. This is one of the greatest secrets of
spiritual life, and nowhere else,
at no other time, it was understood so deeply as in the days of the
The Upanishads were born nearabout five thousand years
before. A secret communion, a
transmission beyond the scriptures, a communion, a transmission beyond
the scriptures, a
communion beyond the words... this is what UPANISHAD is – you sitting
silently, not just listening to
my words but listening to my presence too. The words are only excuses to
hang the silence upon.
The silence is the real content, the word is only a container. If you
become too much interested in
the word you miss the spirit.
So don’t be too much interested in the word. Listen to the heartbeat of
the word. When a Master
speaks, those words are coming from his innermost core. They are full of
his color, of his light. They
carry some of the perfume of his being. If you are open and vulnerable,
receptive, welcoming, they
will penetrate into your heart and a process is triggered.
What Carl Gustav Jung calls synchronicity explains exactly what happens
between a Master and a
disciple. It is not the same as what happens between a teacher and a
student. Between teacher and
a student there is a communication; some information is transferred by
the teacher to the student,
but no transformation – only information. The teacher himself is not
transformed, he himself has
not arrived. He is repeating words from other teachers, he may be even
repeating words from other
Masters, but he has not known himself; his words are borrowed. He may be
very scholarly, he may
be very well-informed, but that is not the real thing. Information is
not the real thing – transformation.
And unless one is transformed he cannot trigger the process of
transformation in others.
Carl Gustav Jung calls this synchronicity. The Master cannot cause your
enlightenment. It is not a
scientific process, it is far more poetic. It is not a law like the law
of cause and effect; it is far more
liquid, far more loose, far more flexible. The Master cannot cause the
enlightenment to happen in
you, but he can trigger the process, and that too only if you allow, not
against your will. Nothing can
be done to you unless you are totally receptive. This can happen only in
a love affair.
Between the teacher and the student there is a business: between the
Master and the disciple there
is a love affair. The disciple is surrendered; that is the meaning of
”sitting down”. He is surrendered,
he has put his ego aside. He is simply open, in tremendous trust. Of
course, doubt will hinder the
Doubt is perfectly good when you are collecting information: the more
you doubt, the more
information you will be able to collect, because each doubt will create
questions in you and questions
are needed to find answers. But each answer will be doubted again in its
own turn, creating more
questions. and so on. so forth
But with a Master doubt is a hindrance. It is not of asking a question,
it is a quest of the soul; it is
enquiry of the heart, it is not intellectual curiosity. It is NOT
curiosity, it is far more important – it is a
question of life and death.
When one is tired of all questions and all answers, when one is fed up
with all philosophy, only then
one comes to a Master. When one has accumulated much information and
still remains ignorant,
and all that information does not create any light within his soul, then
he comes to a Master, to sit by
his side. There are no questions any more; he knows now one thing. that
all questions are futile. He
has tried and he has seen the whole futility of it. Now he sits in
silence, open, available, receptive,
like a womb. The disciple becomes feminine, and only in those feminine
moments the Master, without any effort
on his part, starts overflooding the disciple. It happens naturally.
DISCIPLE IS not doing
anything, the MASTER IS not doing anything – it is not a question of
doing at all. The Master is
being himself and the disciple is open.
When your nose is not closed by cold and you pass by the side of a
flower, suddenly the fragrance is
felt. The flower is not doing anything in particular; it is natural for
the flower to release its fragrance.
If you are open to receive it you will receive it.
The word upanishad means coming to a Master, and one comes to a Master
only when one is tired
of teachers, tired of teachings, tired of dogmas, creeds, philosophies,
theologies, religions. Then
one comes to a Master.
And the way to come to a Master is surrender. Not that your being is
surrendered – only the ego,
the false idea that you are somebody, somebody special. The moment you
put the idea of the ego
aside, the doors are open – for the wind, for the rain, for the sun –
and the Master’s presence will
start entering in you, creating a new dance in your life, giving you a
new sense of poetry, mystery,
It is synchronicity.
The Master is beating in a certain rhythm, he is
dancing on a certain plane. If
you are ready, the same dance starts happening in you – in the beginning
only a little bit, but that’s
enough, that little bit is enough. In the beginning only dewdrops, but
soon they become oceanic.
Once you have tasted the joy of being open you cannot be closed again.
First you may open only a
window or a door, and then you open all your windows and all the doors.
And a moment comes in the life of a disciple when not only windows and
doors are opened, even
the walls disappear! He is utterly open, available multidimensionally.
This is the meaning of the word
The Upanishads are written in Sanskrit; Sanskrit is the oldest language
on the earth. The very
word sanskrit means transformed, adorned, crowned, decorated, refined –
but remember the word
”transformed”. The language itself was transformed because so many
people attained to the
ultimate, and because they were using the language, something of their
joy penetrated into it,
something of their poetry entered into the very cells, the very fiber of
the language. Even the
language became transformed, illuminated. It was bound to happen. Just
as it is happening today
in the West, languages are becoming more and more scientific, accurate,
They have to be because science is giving them its color, its shape, its
form. If science is growing,
then of course the language in which the science will be expressed will
have to be scientific.
The same happened five thousand years before in India with Sanskrit. So
many people became
enlightened and they were all speaking Sanskrit; their enlightenment
entered into it with all its music,
with all its poetry, with all its celebration. Sanskrit became luminous
Sanskrit is the most poetic and
musical language in existence.
A poetic language is just the opposite of a scientific language. In
scientific language every word has
to be very precise in meaning; it has to have only one meaning. In a
poetic language the word has to be liquid, flowing, dynamic, not static,
allowing many meanings, many possibilities. The word has
to be not precise at all; the more imprecise it is the better, because
then it will be able to express all
kinds of nuances.
Hence the Sanskrit sutras can be defined in many ways, can be commented
upon in many ways –
they allow much playfulness. For example, there are eight hundred roots
in Sanskrit and out of those
eight hundred roots thousands of words have been derived, just as out of
one root a tree grows and
many branches and thousands of leaves and hundreds of flowers. Each
single root becomes a vast
tree with great foliage.
For example, the root RAM can mean first ”to be calm”, second ”to rest”,
third ”to delight in”, fourth
”cause delight to”, fifth ”to make love”, sixth ”to join”, seventh ”to
make happy”, eighth ”to be blissful”,
ninth ”to play”, tenth ”to be peaceful”, eleventh ”to stand still”,
twelfth ”to stop, to come to a full
stop”, and thirteenth ”God, divine, the absolute”. And these are only
few of the meanings of the
root. Sometimes the meanings are related to each other, sometimes not;
sometimes even they are
contradictory to each other. Hence the language has a multidimensional
quality to it. You can play
with those words and through that play you can express the
inexpressible; the inexpressible can be
The Sanskrit language is called DEVAVANI – the divine language. And it
certainly is divine in the
sense because it is the most poetic and the most musical language. Each
word has a music around
it, a certain aroma.
How it happened? It happened because so many people used it who were
full of inner harmony. Of
course those words became luminous: they were used by people who were
of their light filtered to the words, reached to the words; something of
their silence entered the very
grammar, the very language they were using.
The script in which Sanskrit is written is called DEVANAGARI; DEVANAGARI
of the gods”, and so certainly it is. Each word has become divine, just
because it has been used by
people who had known God or godliness.
This Upanishad in which we are entering today is the smallest – it can
be written on a postcard
– and yet it is the greatest document in existence. There is no document
of such luminosity, of
such profoundness anywhere in the whole history of humanity. The name of
the Upanishad is ISA
The world of the Upanishads is very close to my approach. In fact, what
I am doing here is giving a
rebirth to the spirit of the Upanishads. It has disappeared even from
India, and it has not been on
the scene at least for three thousand years. There is a gap of three
thousand years, and in these
three thousand years India has destroyed its own achievement.
The first thing is that Upanishads are not anti-life, they are not for
renouncing life. Their approach
is whole: life has to be lived in its totality. They don’t teach
escapism. They want you to LIVE in
the world, but in such a way that you remain ABOVE the world, in a
certain sense transcendental
to the world, living in the world and yet not being of it. But they
don’t teach you that life has to be
renounced, that you have to escape from life, that life is ugly or life
is sin. They rejoice in life! It is a
gift of God; it is the manifest form of God. This fundamental has to be
Upanishads say that the world is the manifest form of God
and the God is the unmanifest form of the world, and every manifest
phenomenon has an unmanifest
noumenon inside it.
Source - from Osho Book "I