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... our face and the look in our eyes when we play betrays the fact 'that it is a task' for us and not a play. Those who play cards do not enjoy the game unless there is some money at stake. When money is involved, the play becomes a task, it has a goal. Even a rich person enjoys cards only if there is money involved, be it a single rupee. This one rupee makes no difference to him, but it sets up a goal...
.... Now the game becomes interesting and exciting. The game in itself is not enough. One rupee brings about such a change! Money has penetrated so deep within us that it needs be included in our sports also. Everything must become a business in order for man to enjoy. To work for an aim means that each work carried out is for something other than work itself. The pleasure is in attaining the end, the...
... me. They say: "We have to fulfil our duties as householders." If you are doing your duty, then it is not a household you are looking after but a shop! A house should mean a haven of bliss for you. If the husband earns money because he has to support a wife, or if a mother brings up her child for the simple reason that he has been born to her and so she has to rear him, then these are just...
... something, acquire something!" If a shopkeeper talks in this manner, it is understandable. All business firms declare, Time is money." But here comes a Muni who speaks the same language! He says, "Time is money. Do not lose it. Utilise it to attain moksha; utilise it to seek the atman. Time never returns, so do something, acquire something. If you do not, you will have lost it." What...
... the fundamental. Hence, Buddha says, "You can drop desiring money, wealth, power, prestige - that's nothing. You can stop desiring the world - that's nothing - because those are secondary desires. The basic desire is to be." So people who renounce the world start desiring liberation, but liberation is also their liberation. They will remain in moksha, in a liberated state. They desire that...
... even towards the most exalted states of enlightenment..." Patanjali calls it paravairagya: the ultimate renunciation. You have renounced the world: you have renounced greed, you have renounced money, you have renounced power; you have renounced everything of the outside. You have even renounced your body, you have even renounced your mind, but the last renunciation is the kaivalya renunciation...
... of kaivalya itself, of moksha itself, of nirvana itself. Now you renounce even the idea of liberation, because that too is a desire. And desire, whatsoever its object, is the same. You desire money, I desire moksha. Of course, my object is better than your object, but still my desire is the same as yours. Desire says, "I am not content as I am. More money is needed; then I will be contented...
.... More liberation is needed; then I will be contented." The quality of desire is the same, the problem of desire is the same. The problem is that the future is needed: "As I am, it is not enough; something more is needed. Whatsoever has happened to me is not enough. Something still has to happen to me; only then can I be happy." This is the nature of desire: you need more money, somebody...
..., Bayazid, was going on a pilgrimage to Mecca. It was difficult. He was poor and somehow he had managed the travelling expenses by begging for years. Now he was very happy. He had almost the necessary money to go to Mecca, and then he travelled. By the time he reached near Mecca, just outside the town he met a fakir, his Master. He was sitting there just under a tree, and he said, "Oh fool, where are...
..., around me. I am Mecca." And Bayazid was so filled with this person's magnetism that he gave all his money, he worshipped. Then the old man said, "Now go back home"; and he went back home. When he went into his town people gathered and said, "Something seems to have happened to you. So really it works, going to Mecca works? You are looking luminous, so full of light." He said...
... started feeling guilty. My father went on writing to me, "Forgive us and accept." I went on returning their money orders, and one day he himself came and he said, "Can't you forget, can't you forgive?" I said, "I can forgive but I cannot forget, because you were forcing me into something just because of finances, just because of money" - money was more important to them...
.... "You thought more of money than you thought of me, and you threatened me. I had not asked for money. You can keep your money. I am managing perfectly well." In fact, things turned out so beautifully, because the work in the newspaper was negligible. You have just to invent events that don't happen, things that nobody has said. My chief editor called me and said, "Since you have come our...
... fundamental question is all philosophy, all religion, all poetry, all art - different ways of raising the question: Who am l? different ways of answering it. But the question is one: Who am l? If you try to understand man's life, you will see this single question persisting. Yes, the man who is mad after money is also trying to answer the question: Who am l? By having money, he thinks that he will know who...
.... Even when you have become very rich, your intelligence will go on persisting, asking, "Who are you? Yes, you have money, but who are you? You are not the money - you cannot be that which you possess. Who is this possessor? Yes, you have become the prime minister of a country, but that is just a function, that is not your being. Who are you? Who is this person who was not a prime minister and is...
... they are outside! They can't define you. You remain undefined by them. One day the house is on fire and all your identity is burnt, and. you are standing on the road, again puzzled: "Who am I?" That's why people commit suicide. If their money is gone, if they become bankrupt, they commit suicide. Why do they commit suicide? One wonders - why? Money can be earned again.... Look deep into...
... to shift the capital from Delhi to a fresh capital, completely newly-made. His whole life he poured as much money into it as possible - and he created a city, Fateh-pur Sikri - a beautiful city, almost a miracle city. All stonework .... He gathered all the best stone artists and craftsmen from the world, and the best stones, marble. He made the whole city his whole life. Nobody has ever lived in it...
..., because to create a capital so that the whole of Delhi could be shifted in just a single move .... Akbar died and Fateh-pur Sikri remains incomplete, although a vast city. So much money wasted, such huge and beautiful buildings, each inch a piece of art - but for what? Nobody has ever lived there. Nobody is going to live there ever, for the simple reason that when the city was made nobody thought of...
... water. Nobody thought that many more things are needed when people live there - land is needed for crops .... It is a very weird experience to be in Fateh-pur Sikri, a city made with so much money. I think no other city has ever been made in that way - and nobody ever lived in it. It was a ghost town from the very beginning, and it is going to remain a ghost town. Even now thousands of people can be...
... in the whole world ...." I said, "That is very easy, it can be done in a very simple way. Just shave half your hair, and you will be the only man in the whole world with half the head shaved. Why waste so much money? Just cut half of your moustache and you will be a walking exhibition. This car is stuck here - people have come to see it. They will not need to come anymore. You go to the...
... exactly the mind of people. You have money so you can fill your palace with all kinds of junk. People don't have that much money so they fill their minds - that is cheaper - with all kinds of junk." And politicians particularly do this because the politician has to deal with the lowest mob. He has to descend to the lowest, only then can he communicate. And slowly slowly he becomes that person...
... being, not by doing. The question is not of doing anything; the question is of becoming silent and discovering your being. Doing is always extrovert. Of course, if you want more money, you have to DO something. Just sitting silently doing nothing, the spring comes... and the money does not grow by itself! The GRASS grows by itself, but not the money. You will have to do much: you will have to run...
... after it, you will have to fight for it, you will have to be aggressive, ambitious, violent; it is a very competitive world as far as money is concerned. But your BEING IS not something outside you. If you want to be the president or the prime minister of a country you have to do much, you have to be constantly doing; there is no rest, no peace. And you have to be almost insane, because the fight is...
... money, power, prestige, you have to kick and create as much dust as you can. The more you kick, the more dust you create, the better. But for the inner world you have to stop kicking and creating dust so that all dust settles and you can see clearly who you are. So it is not a question of doing anything. Bliss is your self-nature - just discover your being and you will find it AS a consequence. Jesus...
... unconscious whatsoever you interpret is your interpretation. A country bumpkin sort of fellow was elected Justice of the Peace in a backwoods town. Although he could count money, he had never learnt to read and write much beyond being able to sign his name. Not being able to read the law and also not wanting people to know how ignorant he was, he developed a system of fining people - not from a lawbook but...
... the streets - only once a month; he had to go to the bank to draw some money.... His father, seeing his son and his inability to decide about everything, had deposited some money in his name because it was absolutely certain he would not be able to do anything in his life. A good offer had come for a professorship; he pondered so long that the university decided to appoint somebody else. So he lived...
... in a very poor way, because the money in the bank was limited - that was his only money, and he had to live his whole life on that money. Once every month, the first day of the month, he would go to the bank to withdraw a small sum of money and come back home. Even going to the bank he would ponder whether to go this way or that. He would stand at the crossroads for hours-and not just once, it was...
... leaves the riches, he leaves the things of the world, he leaves society just to get out of bondage, out of the fetters of the world. Then he creates new fetters for himself. Those fetters are negative. I have seen one saint who cannot touch money. He is respected - he is bound to be respected by those who are mad after money. He has moved to the other pole. If you put money in his hand, he will throw...
... it as if there were some poison or as if you have put some scorpion in his hand. He will throw it and he will become scared. A subtle trembling comes to his body. What is happening? He has been fighting with money. He must have been a greedy man - too much greed. Only then can he move to this extreme. He may have been too much obsessed with money. He is still obsessed, but now in the reverse...
... it. And they are carrying the whole world; then they get burdened. And in this experience of misery there arises a new desire for the opposite, so then they start hankering for the opposite. They were running after money, so now they run after meditation. They were running after something in this world; now they are running after something in that world. But the running remains, and the running is...
... raised a howl about the necessity of settling the question of Socialism by way of an international agreement. Division into fractional parties has given them into our hands, for, in order to carry on a contested struggle one must have money, and the money is all in our hands. 6. We might have reason to apprehend a union between the "clear-sighted" force of the goy kings on their thrones and...
... Babylonian Talmud: Nedarim 85 Previous Folio / Nedarim Directory / Tractate List / Navigate Site Babylonian Talmud: Tractate Nedarim Folio 85a Rabbi holds that goodwill benefit has money value, whilst R. Jose son of R. Judah holds that goodwill benefit has no money value.1 — No. All agree that goodwill benefit has no monetary value, but here they disagree...
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