#asango

[darshandiary]

Question : BELOVED MASTER, SHOULD ONE TRY TO BE RICH OR NOT?

Osho : A rich life is something inner. And I am not against outer things, remember, but basically a rich life is something inner. If you are inwardly rich you can make even outer things richer by your inner light. For example, if the buddha lives in a hut, he lives in the hut as if the hut is a palace. If the buddha lives in the palace, of course he will be able to enjoy the palace more than anybody else in the world. If he can enjoy the hut as a palace, what to say about the palace itself? Wherever he is he finds ways to enjoy life.

The whole art of sannyas is to live a rich life - but the richness comes through your inner awareness. You can live a very poor life and you can be very rich outwardly; you can have a big bank balance, but you can live a dog's life.

I know very many rich people. I feel sorry for them. They have all, but they are living in such a poor way that I cannot conceive what blindness has befallen them. Can't they see their beautiful houses, their beautiful gardens? But they don't have any sensitivity. So the flowers come and go and they pass those flowers every day, but they don't see.

Otherwise a single flower is enough. And whether the flower has grown in your garden or in your neighbor's garden, who cares?

You don't possess the stars, still you can enjoy them. Or do you first have to possess them, and only then you will be able to enjoy them? You don't possess the birds in the sky, but you can enjoy them.

What you need is not more possessions. What you need is more sensitiveness, more aesthetic sensibility, more musical ears, more artistic eyes. What you need is a vision which transforms everything into something significant and meaningful.

You ask me, Asango, "Should one try to be rich or not?"

You ARE rich! You have been given already that which you need. Let it grow, and then whatsoever you have on the outside will be enough.

You can see my sannyasins living here. They have not anything really that you can call possessions, but you cannot find more happy people anywhere in the world. For no reason they are happy, there is nothing to be happy about! But something inner has started growing, something like a subtle fragrance which only people who have sensibility, sensitiveness, can feel; others can't see it.

Many people have asked me, "Why do your sannyasins look so happy ?" The why cannot be answered easily, because they want to know something on the outside which is causing the happiness.

There is nothing on the outside. But still, my people are immensely happy. And they are not just sitting idly, they are working hard, and working hard for no rewards, no pay; they don't get anything. But something inner is happening; that is real richness.

Osho, Dhammapada Volume 8 Chapter 10 : Towards a new humanity

[jobacademicnewsbd]

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[ochoislas]

Un mediodía de invierno estaba yo en mi estudio junto a una ventana mortecina, apoyado en el brasero, solitario, en trance de recordar el campo otoñal en el que me separé de mi amante hace unos años, mientras leía una biografía de Turguénev.

Cuando todavía era un niño sin uso de razón, Turguénev vagaba por el jardín de su padre, espeso de matas y arboleda, una tarde de verano. Entre las hierbas que crecían a la orilla de una vieja alberca se topó con un espectáculo atroz: una rana y una culebra trataban de devorarse mutuamente. Turguénev, en su corazón infantil e inocente, dudó al instante de la bondad de Dios… Leyendo el pasaje me acordé, no sé por qué, del aterrador jardín de la casa de mi padre en Koishikawa, donde nací. Entonces, hace ya más de treinta años, el canal del distrito de Suido corría entre campos de asango como un riachuelo rural.

Por aquel entonces estaban saliendo a la venta por todas partes las residencias desocupadas de vasallos y siervos del antiguo shogunato. Mi padre compró unas cuantas y construyó una gran casona nueva, pero dejando intactas las antiguas arboledas y los jardines. Para cuando yo nací los postes de la alcoba ornamental de la nueva casa ya habían adquirido el lustre de un constante bruñido. El musgo crecía cada vez más espeso en las piedras del jardín, que permanecía el mismo de antaño, y la sombra de árboles y arbustos era cada vez más cerrada.

Lejos al fondo, en lo más sombrío de la arboleda, había dos viejos pozos, reliquias de los caser��os originales. Uno de ellos había sido cegado poco a poco por nuestro jardinero Yasukichi con la basura del jardín —pinocha, ramas tronchadas de cedro, hojas secas de cerezo— en los cinco o seis años desde mi nacimiento.

Una tarde de comienzos de invierno, cuando acababa de cumplir cuatro años, estaba yo mirando trabajar a Yasu. Una vez acabada la tarea de proteger de las heladas pinos, palmeras y bananeras, derribó el cerco del pozo, que estaba apiñado de setas secas, blancas como el moho.

Éste es uno más de mis muchos recuerdos pavorosos de aquel jardín. Hormigas, milpiés, ciempiés, cochinillas, lombrices, culebrillas, larvas, tijeretas y otros insectos que dormían en su guarida invernal salieron reptando de los tablones podridos en gran número y comenzaron a debatirse y retorcerse resbalosamente en el frío cierzo. Muchos murieron en el acto, volviendo sus blancas barrigas mugrosas. Con ayuda de un peón que había llevado, Yasu amontonó la hojarasca recogida durante la jornada, junto con las ramas secas y las tablas partidas del pozo, y les prendió fuego. Rastrillando con una escoba de bambú los insectos y enroscadas culebras, los echó dentro y los quemó vivos. El fuego crujía y chascaba vivamente. No salía llama, sólo un vaho blanquecino, que al subir hasta las copas de los árboles, expandió un hedor indescriptible. El viento invernal, aullando desolado en las frondas de esos mismos árboles vetustos, parecía que volcaba negra noche por todo el jardín. Desde donde estaba la casa se oyó la voz de mi ama de leche llamando a gritos para que me entraran. Rompí a llorar de repente y Yasu me llevó de la mano hasta la casa.

Nagai Kafū

[onlygodis]

The Self remains untainted ~ Shradhey Swamiji Shri Ramsukhdasji Maharaj

Our nature and the nature of the body are totally different from each other. Neither have we union with the body nor does the body have union with us. As the body lives in the world, likewise we don’t live in the body.There was never our union with the body, nor is, nor will be nor can be.

In fact we don’t need the body. Even without the body, we live in bliss. It means that without the body, we don’t lose anything.Till now we have acquired and cast off numberless bodies but has it made any difference in our existence? What loss have we sustained? We have remained the same -‘bhūta-grāma sa evāya bhūtvā bhūtvā pralīyate’ (Gita 8/19).

All people realize the absence of body, senses, mind, intellect and ego but no one ever realizes the absence of the self. For example in deep sleep we realize the absence of the body etc. But we don’t say that I didn’t exist in sound sleep, we don’t say ‘I died’. The reason is that even in the absence of the body etc.., we existed. So when we are awake, we say that I slept so soundly that I knew nothing.

It means that we existed the same in sound sleep. It proves that our existence does not depend on the body, senses, mind, intellect and ego. All-gross, subtle and causal bodies cease to exist but the self never ceases to exist. Our self is naturally detached- ‘Asango hyayam Purusha’ (Brhadaranyaka. 4/3/15), ‘dehe ’smin purua para’ (Gitā 13/22). Therefore we in spite of having assumed our affinity and attachment for the body, infact remain untainted and unattached.Therefore the Lord declares‘śarīra-stho ’pi kaunteya na karoti na lipyate’. (Gitā 13/31)

The self, in spite of dwelling in the body neither acts nor is tainted. It means that the self, when it assumes itself to be bound, is, infact liberated. The bondage is assumed while liberation is axiomatic. As darkness and light can’t meet each other, similarly the body (insentient, perishable) and the self (sentient, imperishable) can’t meet each other. The reason is that the body is an‘ansh’ fragment of the world while we are an‘ansh’inseparable part of God.

https://onlygodis.com/christ_child.html

https://onlygodis.com/teachings/advaita_vedanta.html

[ozarde]

You are, in fact, untouched, asango, removed. Nisprihaha shanto. Peace is your very nature. Peace is your innate nature, it cannot go away from you.