According to Osho, dharma is one, eternal like the single moon, while its expressions and teachings are many, like countless reflections in water. Words, doctrines, and practices are only pointers—useful echoes—but not the truth itself. Don't cling to reflections; let them inspire you to lift your awareness beyond mind and mirrors, toward direct realization of the source.
There’s one real truth like one moon; all religions, words, and practices are its puddle-reflections—use them to find the moon, not to worship the puddle.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, in this series of talks you have often said, “Esa dhammo sanantano—this is the eternal dharma.” And the wonder is that each time it has appeared through you in a new form. Is the eternal dharma one or many?
Dharma is one, but its reflections can be many. On the full-moon night, the moon appears in the oceans, in lakes, and in tiny roadside puddles—the reflections are many. Pointing to the ocean I have said to you, “Esa dhammo sanantano.” Pointing to a small lake I have said, “Esa dhammo sanantano.” Pointing to a rain-filled puddle by the road I have said, “Esa dhammo sanantano.” I have said it many times, in many forms. But all these are reflections; the moon itself cannot be said. If you cling to the reflections you will only get more entangled. Whenever I have said, “Esa dhammo sanantano—this is the eternal dharma,” I have spoken of the reflection. Do not get caught in the reflection. I have only indicated. Do not grasp the finger that points. And as for the real moon above, no finger can point to it. Fingers fall short there;…
And the fifth thing they said was, “Now Osho is speaking properly; he isn’t like before—he has improved a little!”
Absolutely wrong! I am getting worse. The question of improving does not arise. The more I experience all these fools, the sharper I keep my edge. Their necks have to be cut. I am driving the blade in deeper. My blow will grow deeper every day. Let no one remain in this mistake. And yet they go on explaining this to my disciples. Now this is most amusing: on the one hand they call me “Bhagwan Rajneesh,” and on the other they say I am improving! Is there anything left to improve in a Bhagwan? Does it mean that even after being God something still remains to be improved? Only “worsening” remains; there is nothing left to improve. And once you are a Bhagwan, even the fear of worsening is gone. Now, even if you send me to hell, it makes no difference. I will celebrate there too. There you…
Osho, please say something about the real nature of dharma.
Dharma means your intrinsic nature. Dharma means your spontaneity. As fragrance is to a rose, as heat is to fire, as coolness is to water, so you too have a nature of your own; living in tune with that nature is called dharma, living against it is called adharma. There will be slight differences in each person’s nature—there must be, because existence does not make carbon copies. Therefore each person’s dharma will also differ a little. What is medicine for one can be poison for another, and what is poison for one can be medicine for another. Hence each person has to search for his own nature in the depths of meditation. No one else can give you a clear, definitive statement about your nature. You yourself have to recognize, slowly, your naturalness in the depths of meditation, and then gather the courage to live according to it. Courage is…
Osho, you say: Dharma is one, samadhi is one, the Divine is one, but swadharmas are many. How are these two reconciled? Please clarify.
These are the three elements to which India gave these names. The West calls them electron, proton, neutron—give any names; it makes no difference. What is established is that the ultimate analysis of life falls into three forces. Hence we gave them many names. Those who thought scientifically called them rajas, tamas, sattva. Those who thought metaphorically, poetically, said: Brahma, Vishnu, Mahesh. Their work is the same. Brahma is the creative force; Vishnu sustains; Shiva destroys. Without all three, nothing can be. Electron, neutron, proton do these three jobs as well. The electron is negative—like Shiva, it negates, breaks, destroys. The proton is positive—like Brahma, it builds. The neutron is neither negative nor positive; it sustains, stands between, balances. Krishna says: within man—whatever happens, inner or outer—is play of these three forces. According to them, all occurs. One is pushed, restrained, born, dies, laughs, weeps—these are the work of the…
The finger is not the moon. The finger has no relation to the moon's where-ness. And if one wants to see the moon, one must forget the finger. But fingers are held onto. Hindu, Muslim, Christian, Sikh—these are the names of those who have clutched at the finger and forsaken the moon. Someone has grabbed Nanak's finger and is called a Sikh; someone Krishna's finger and is called a Hindu; someone Christ's finger and is called a Christian. But the moon is one; fingers can be many. Whether the finger raised is Christ's or Nanak's or Krishna's, Buddha's or Mahavira's—fingers may be a thousand, ten thousand, but the moon is one. Dharma is one. Yet it does not appear one. Many religions appear. I say, many appear because fingers have been seized. If the moon were seen, only one Dharma would remain; not many.