According to Osho, auspicious isn’t social morality—it’s whatever supports your inner rhythm, deepens your inner music, and moves you toward samadhi, communion with the divine. Inauspicious is whatever obstructs or fragments that inner harmony. The true touchstone is within, not in codes. Beyond both is samadhi itself—the timeless good where dualities like moral/immoral or auspicious/inauspicious dissolve.
Auspicious is what makes your inner music calmer and clearer; inauspicious is what disturbs it; beyond both is a silent clarity (samadhi) beyond right and wrong.
From the Discourses
Passages where Osho speaks to this question — each links to the complete discourse.
Osho, what is the definition of God?
Words are very small. If you say God is light, then what of darkness? The scriptures have said that God is light. Suppose we accept this as a definition—then what about darkness? Where will darkness go? Darkness is too; in fact it is far more than light. Light sometimes is and sometimes is not; darkness is always, eternal. Where will you place darkness? If you say God is light, darkness is left out. If you say God is darkness, then light is left out. If you say God is both darkness and light, a contradiction arises: they cannot be together. Try to have both darkness and light in the same room. If you bring in light, darkness disappears; if you preserve darkness, you cannot have light. Then how can both be together? That becomes an impossibility. So you cannot say “both” either. Then the fourth device is to say: it…
Mahavira says: first, auspicious character arises. As you go within and become quiet, a goodness blossoms. By auspicious, the inauspicious is restrained—like darkness by light. Then beyond auspicious is the pure—because the auspicious is still tied to the inauspicious, as its opposite. A man is greedy—he gives in charity. Greed is inauspicious; charity is auspicious—but charity is joined to greed. Without hoarding, how would he donate? First he gathered wealth, then he gives. A man becomes angry—then repents, asks forgiveness. Anger was inauspicious; forgiveness is auspicious—but it arose because of anger; it is linked. It is not pure; the impurity is needed for it to be. Auspicious and inauspicious are two sides of one coin: one bright, one dark—but tied. Mahavira says: the supreme state arises when the pure Atman is revealed—where neither auspicious nor inauspicious remains. Neither lust nor brahmacharya; neither anger nor compassion.
Let me do good, not bad; let me do punya, not papa—these are auspicious moods. May I give no pain, may I give joy—these are auspicious moods. May there be no violence from me, may there be ahimsa; may there be no greed, may there be charity; may there be no anger, may there be compassion—these are auspicious moods. But Mahavira says: in the very ‘let me do’ there is bondage. The bad binds, of course—but the good also binds. The greedy is bound—yes; but the generous is bound too. The sinner is bound—yes; but the virtuous is bound too—although the virtuous wears golden chains. Therefore Mahavira says: auspicious and inauspicious states are not the path to Moksha. One has to be free of both. The unholy has to be left, of course; but the holy too has to be transcended. A state is needed that surpasses all states.
If you never give him that chance—if you keep doing good, never allow him to do good—he may do you evil. Because your goodness has become so heavy. Now he has two ways: either do some good to you and put you below; or, if no chance is available—since doing good is costly and not easy for everyone—do evil; that is cheap. Spread a rumor, slander me, do something to lower me. The day he manages to make me small, the balance is restored. Our accounts are settled. Nietzsche has made a harsh satire on Jesus. Jesus said: “If someone strikes you on one cheek, turn the other also.” We may say, what can be higher than this? Nietzsche said: “Do not do such an unforgivable insult to anyone—that if one slaps you, you present the other cheek; for you become divine and he becomes a worm. This is unpardonable.
Because he knows well that even in doing good, the bad creeps in. Try to do pure good, and still the inauspicious happens along with it. They are coupled. If I run to lift you up when you fall, in the time it takes to run who knows how many insects I crush underfoot; how many life-forms die with each breath? Whatever we do in this world, the auspicious and the inauspicious are intertwined. Pure good cannot be done; pure evil cannot be done either. When one goes to do evil, some good happens; when one goes to do good, some evil happens. They are coupled—two ends of a single thing. The division is of the mind; there is no division in existence. Therefore Krishna says: one is freed from both, good and bad. And freed from them, one attains me. For the Paramatma means freedom.