What is the message for Kutch?

Osho, any message for kutch?

I AM coming! And I am coming with my whole world of orange people. We are going to change the whole color of Kutch -- we are going to make it orange! First ten thousand sannyasins will arrive, then more will be coming. Within five years fifty thousand sannyasins will be there and within ten years one hundred thousand sannyasins will be there. So, Navin Mehta, tell the people of Kutch: Get ready! We are certainly going to destroy many things -- many things which need to be destroyed, which should have been destroyed long ago. The whole of India is suffering from many stupidities, many superstitions. We are not going to leave a single stone unturned! We are going to destroy every nonsense, howsoever ancient and old it may be. We are going to bring a totally new vision to Kutch. I have chosen Kutch for the simple reason…

Osho, in Jainism the principles of ahimsa, aparigraha, anekantavada, co-existence, etc., have a special place. But today in a newspaper I read a statement about you by a Jain muni, Shri Bhadragupta Vijayji, and was surprised. This monk is calling people to sacrifice everything and organizing them in protest against your entry into Kutch. For those who profess aparigraha, why this attachment to the Kutch region? And within their anekantavada, why opposition to your vision of life? Does it befit a muni to incite people in this way?

What of a Jain muni’s claim on Kutch! But it makes no difference; if “my India” is possible, why not “my Kutch”? Then “my district, my tehsil, my village.” Then what trouble with “my house”? It’s the same thing. Then why such difficulty with “my wife” and “my children”? If “mine” must remain, what fault is the wife’s and the children’s that you ran away, leaving them? It’s not that the wife wasn’t from Kutch—she must have been a Kutch woman. The children too were Kutchis—they were born of two Kutchis. You left your wife—no shame at leaving a Kutch woman! You left your children—the little Kutchis—no shame! And still: “My Kutch”? But I understand. It is a flock of the blind—led by the blind. The blind lead the blind, and both fall into the well. They keep falling—day after day. But if it is “my own well,” why not…

Osho, paan Kachchh halonta? (Shall we go to Kachchh?) Truly, the fortunes of Kachchh are strong! Blessed will the land be by your going there! Until now Kachchh has been the most neglected—even by Kachchhis themselves. But the moment talk began of the ashram going there, suddenly Kachchh’s well‑wishers have awakened to love of the land, security, who knows what all feelings! Most of those who are now running protests against the ashram’s entry into Kachchh were deeply moved by your discourses on Mahavira. But now…! Kindly bestow a message! (Aun Kachchhi aniya.—I am Kachchhi.)

Morarji tried to stop me and himself went away. I kept waiting; I said, fine. I took Saswad as a pretext—so it would seem I had dropped the idea of going to Kachchh. But I did not go to Saswad either. You went to do the inauguration; I did not set foot there. If I go, I will go to Kachchh—paan Kachchh halonta. Saswad is no distance—twenty‑twenty‑five miles—I did not even go to see it. You went and inaugurated it, you went and held the ceremony. But I knew that Morarji and company were not going to last long. It was like a pot breaking by a cat’s luck, the rafters giving way—pure accident that Morarji sat on the country’s chest. Otherwise there was neither merit nor purpose nor any benefit to the nation from him. How long could he sit on our chest? His going was certain. A year…

Question: Chaitanya Kirti has asked: In Bombay’s Janshakti newspaper a statement by “Kachchh-Kesari Achal Gacchadhipati” Jainacharya Acharya Gunasagar Suri-ji was published, saying that the establishment of Rajneeshdham on the sacred soil of Kutch will push Kutch onto the path of immorality. How can the children of Kutch and its policymakers watch this with a cool heart? The Jainacharya also alleged that, behind the name of God, an obscene drama is being enacted in which the modesty of women—mothers and sisters included—is being looted. Will not our thirty million hairs stand on end on seeing this naked scene? We do not want Rajneeshdham, not only in Kutch but in the whole of Gujarat. Therefore the Acharya has called upon all the youth of Kutch and Gujarat to be alert. What is the answer to these fabricated, baseless accusations? And what should be done about those who are misleading the youth?

Osho, someone once told me Poona is the Oxford of India—a city of culture and a representative of the country’s elite. But here, almost every night, well-dressed people ride scooters or cars around Koregaon Park and mercilessly beat sannyasins—especially sannyasinis—with sticks. And now, as if sticks were not enough, they’ve started using iron chains. Osho, what kind of people are these?

In the West you can bathe naked at the seashore—no problem. No man will pounce on you. Here the situation is the reverse. If your arm is showing, it means you lack character; you are attackable. If you were wrapped in a sari, you would be certified as a lady of a “good family.” Here people are weighed by their clothes. So Western visitors naturally face difficulties. They continue to behave as they learned from childhood. There is nothing wrong in that behavior. Among decent people, bathing naked at river or sea should be no issue. Nakedness is natural. Yes, wear clothes in office and market—but there should be some place where one can move free. Here there is none. Mulla Nasruddin went to his doctor. The doctor had hired a newly trained Western girl as an assistant. Mulla kept staring. Inside he said, “You’ve hired such a beautiful girl…