Gratitude

One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon) said: This is of the bounty of my Lord, that He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul; and whosoever is ungrateful (is ungrateful only to his own soul's hurt). For lo! my Lord is Absolute in independence, Bountiful.

And verily We gave Luqman wisdom, saying: Give thanks unto Allah; and whosoever giveth thanks, he giveth thanks for (the good of) his soul. And whosoever refuseth - Lo! Allah is Absolute, Owner of Praise.

Man is (self-)destroyed: how ungrateful!

Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.

Unto thee, O God, do we give thanks, unto thee do we give thanks: for that thy name is near thy wondrous works declare.

Thanks be unto God for his unspeakable gift.

The prince of cranes, approaching his friend Gautama, who still bore on his shoulders the load of gold (that he had got from the king of the Rakshasas) embraced him and felt great joy. Rajadharman, that prince of cranes, dismissing Gautama of sinful deeds, together with his wealth, returned to his own abode. At the due hour he repaired (the next day) to the Grandsire's region. The latter honoured the high-souled bird with such attentions as are shown to a guest. Gautama also, returning to his home in the village of the hunters, begot many sinful children upon his Sudra wife. A heavy curse was denounced upon him by the gods to the effect that having begotten, within a few years,[498] upon the body of his remarried wife many children that ungrateful sinner should sink into a terrible hell for many years. All this, O Bharata, was recited to me formerly by Narada. Recollecting the incidents of this grave story, O bull of Bharata's race, I have recited to thee all its details duly. Whence can an ungrateful person derive fame? Where is his place? Whence can he have happiness? An ungrateful person does not deserve to be trusted. One that is ungrateful can never escape. No person should injure a friend. He that injures a friend sinks into terrible and everlasting hell. Every one should be grateful and every one should seek to benefit his friends. Everything may be obtained from a friend. Honours may be obtained from friends.[499] In consequence of friends one may enjoy various objects of enjoyment. Through the exertions of friends, one may escape from various kinds of danger and distress. He that is wise would honour his friend with his best attentions. An ungrateful, shameless, and sinful wight should be shunned by those that are wise. One that injures his friends is a wretch of his race. Such a sinful wight is the vilest of men.

The Rakshasas had not to go far when they succeeded in catching the Brahmana and discovering the body of Rajadharman destitute of wings, bones, and feet. Taking the captive with them, the Rakshasas returned with great speed to Meruvraja, and showed the king the mutilated body of Rajadharman, and that ungrateful and sinning wretch, viz., Gautama. Beholding the remains of his friend the king, with his counsellors and priest, began to weep aloud. Indeed, loud was the voice of lamentation that was heard in his abode. The entire city of the Rakshasa king, men, women, and children, became plunged in woe. The king then addressed his son saying, 'Let this sinful wretch be slain. Let these Rakshasas here feast merrily on his flesh. Of sinful deeds, of sinful habits, of sinful soul, and inured to sin, this wretch, I think, should be slain by you.' Thus addressed by the Rakshasa king, many Rakshasas of terrible prowess expressed their unwillingness to eat the flesh of that sinner. Indeed, those wanderers of the night, addressing their king, said, 'Let this vilest of men be given away to the robbers.' Bending their heads to their king, they told him so, adding, 'It behoveth thee not to give us this sinful wretch for our food.' The king said unto them, 'Let it be so! Let this ungrateful wight be given to the robbers then without delay.' Thus addressed by him, the Rakshasas armed with lances and battle-axes, hacked that vile wretch into pieces and gave them away to the robbers. It so happened, however, that the very robbers refused to eat the flesh of that vile man. Though cannibals, O monarch, they would not eat an ungrateful person. For one that slays a Brahmana, for one that drinks alcohol, for one that steals, for one that has fallen away from a vow, there is expiation, O king. But there is no expiation for an ungrateful person. That cruel and vile man who injures a friend and becomes ungrateful, is not eaten by the very cannibals nor by the worms that feed on carrion."'"

"'Yudhishthira said, "I desire to hear in detail this description. Tell me who they are that are called injurers of friends and ungrateful persons."

Shouts of acclaim the listening heroes raise, Then each to Heaven the due libations pays; Till sleep, descending o’er the tents, bestows The grateful blessings of desired repose.[214]

“Mark how this way yon bending squadrons yield! The storm rolls on, and Hector rules the field: Here stand his utmost force.”—The warrior said; Swift at the word his ponderous javelin fled; Nor miss’d its aim, but where the plumage danced Razed the smooth cone, and thence obliquely glanced. Safe in his helm (the gift of Phœbus’ hands) Without a wound the Trojan hero stands; But yet so stunn’d, that, staggering on the plain. His arm and knee his sinking bulk sustain; O’er his dim sight the misty vapours rise, And a short darkness shades his swimming eyes. Tydides followed to regain his lance; While Hector rose, recover’d from the trance, Remounts his car, and herds amidst the crowd: The Greek pursues him, and exults aloud: “Once more thank Phœbus for thy forfeit breath, Or thank that swiftness which outstrips the death. Well by Apollo are thy prayers repaid, And oft that partial power has lent his aid. Thou shall not long the death deserved withstand, If any god assist Tydides’ hand. Fly then, inglorious! but thy flight, this day, Whole hecatombs of Trojan ghosts shall pay,”

“Whose weapon strikes yon fluttering bird, shall bear These two-edged axes, terrible in war; The single, he whose shaft divides the cord.” He said: experienced Merion took the word; And skilful Teucer: in the helm they threw Their lots inscribed, and forth the latter flew. Swift from the string the sounding arrow flies; But flies unbless’d! No grateful sacrifice, No firstling lambs, unheedful! didst thou vow To Phœbus, patron of the shaft and bow. For this, thy well-aim’d arrow turn’d aside, Err’d from the dove, yet cut the cord that tied: Adown the mainmast fell the parted string, And the free bird to heaven displays her wing: Sea, shores, and skies, with loud applause resound, And Merion eager meditates the wound: He takes the bow, directs the shaft above, And following with his eye the soaring dove, Implores the god to speed it through the skies, With vows of firstling lambs, and grateful sacrifice, The dove, in airy circles as she wheels, Amid the clouds the piercing arrow feels; Quite through and through the point its passage found, And at his feet fell bloody to the ground. The wounded bird, ere yet she breathed her last, With flagging wings alighted on the mast, A moment hung, and spread her pinions there, Then sudden dropp’d, and left her life in air. From the pleased crowd new peals of thunder rise, And to the ships brave Merion bears the prize.

"Famed is the prince who loves the truth, Whose soul is touched with tender ruth, Who, liberal, keeps each sense subdued, And pays the debt of gratitude. But all unmeet a king to be, The meanest of the mean is he Who basely breaks the promise made To trusting friends who lent him aid. He sins who for a steed has lied, As if a hundred steeds had died: Or if he lie, a cow to win, Tenfold as heavy is the sin. But if the lie a man betray, Both he and his shall all decay.(639) O Vanar King, the thankless man Is worthy of the general ban, Who takes assistance of his friends, And in his turn no service lends. This verse of old by Brahma sung Is echoed now by every tongue. Hear what He cried in angry mood Bewailing man's ingratitude: "For draughts of wine, for slaughtered cows, For treacherous theft, for broken vows A pardon is ordained: but none For thankless scorn of service done." Ungrateful, Vanar King, art thou, And faithless to thy plighted vow. For Rama brought thee help, and yet Thou shunnest to repay the debt: Or, grateful, thou hadst surely pressed To aid the hero in his quest. Thou art, in vulgar pleasures drowned, False to thy bond in honour bound. Nor yet has Rama's guileless heart Discerned thee for the thing thou art-- A snake who holds the frogs that cries And lures fresh victims as it dies. Brave Rama, born for glorious fate, Has set thee in thy high estate, And to the Vanars' throne restored, Great-souled himself, their mean-souled lord. Now if thy pride disown what he, High thoughted prince, has done for thee, Struck by his arrows shalt thou fall, And Bali meet in Yama's hall. Still open, to the gloomy God, Lies the sad path thy brother trod. Then to thy plighted word be true, Nor let thy steps that path pursue. Methinks the shafts of Rama, shot Like thunderbolts, thou heedest not, Who canst, absorbed in sensual bliss, Thy promise from thy mind dismiss."

"How blest am I, what thanks I owe That our great Master deigns to show His favour, that his heart can be Content with Lakshman, Sita, me. Show me, I pray, some spot of ground Where thick trees wave and springs abound, That I may raise my hermit cell And there in tranquil pleasure dwell."

Pleased with the grateful honours paid, The godlike dame their words obeyed, Clad in a shape of terror she Sprang from the middle of the sea, And, with fierce accents that appalled All creatures, to the Vanar called: "Come, prince of Vanars, doomed to be My food this day by heaven's decree. Such boon from ages long ago To Brahma's favouring will I owe."

1 ONE−MINDED, wise, they tracked thee like a thief lurking in dark cave with a stolen cow: 2 The Gods approached the ways of holy Law; there was a gathering vast as heaven itself. 3 Like grateful food, like some wide dwelling place, like a fruit−bearing hill, a wholesome stream. 4 Kin as a brother to his sister floods, he cats the woods as a King eats the rich. 5 Like a swan sitting in the floods he pants wisest in mind mid men he wakes at morn.

2 What then? As men whose fields are full of barley reap the ripe corn removing it in order, 3 Men come not with one horse at sacred seasons; thus they obtain no honour in assemblies. 4 Ye, Asvins, Lords of Splendour, drank full draughts of grateful Soma juice, 5 As parents aid a son, both Asvins, Indra, aided thee with their wondrous Powers and wisdom. 6 Indra is strong to save, rich in assistance may he, possessing all, be kind and gracious. 7 May we enjoy his favour, his the Holy may we enjoy his blessed loving kindness.

2 Agni, Eternal Father, offering− bearer, fair to behold, far−reaching, far−refulgent, 3 The Sage of men, the Lord of human races, pure, purifying Agni, balmed with butter, 4 Agni, enjoy, of one accord with Ila, striving in rivalry with beams of Sarya, 5 As dear House−Friend, guest welcome in the dwelling, to this our sacrifice come thou who knowest. 6 Drive thou away the Dasyu with thy weapon. As, gaining vital power for thine own body, 7 May we, O Agni, with our lauds adore thee, and with our gifts, fair−beaming Purifier! 8 Son of Strength, Agni, dweller in three regions, accept our sacrifice and our oblation. 9 Over all woes and dangers, Jatavedas, bear us as in a boat across a river. 10 As I, remembering thee with grateful spirit, a mortal, call with might on thee Immortal, 11 The pious man, O Jatavedas Agni, to whom thou grantest ample room and pleasure,

Leiodes then caught the knees of Ulysses and said, “Ulysses I beseech you have mercy upon me and spare me. I never wronged any of the women in your house either in word or deed, and I tried to stop the others. I saw them, but they would not listen, and now they are paying for their folly. I was their sacrificing priest; if you kill me, I shall die without having done anything to deserve it, and shall have got no thanks for all the good that I did.”

“Antinous,” answered Telemachus, “I cannot eat in peace, nor take pleasure of any kind with such men as you are. Was it not enough that you should waste so much good property of mine while I was yet a boy? Now that I am older and know more about it, I am also stronger, and whether here among this people, or by going to Pylos, I will do you all the harm I can. I shall go, and my going will not be in vain—though, thanks to you suitors, I have neither ship nor crew of my own, and must be passenger not captain.”

Then she called her maids and said, “Stay where you are, you girls. Can you not see a man without running away from him? Do you take him for a robber or a murderer? Neither he nor any one else can come here to do us Phaeacians any harm, for we are dear to the gods, and live apart on a land’s end that juts into the sounding sea, and have nothing to do with any other people. This is only some poor man who has lost his way, and we must be kind to him, for strangers and foreigners in distress are under Jove’s protection, and will take what they can get and be thankful; so, girls, give the poor fellow something to eat and drink, and wash him in the stream at some place that is sheltered from the wind.”

1. Raise thyself up, grow thick by thy own might, O grain! Burst every vessel! The lightning in the heavens shall not destroy thee! 2. When we invoke thee, god grain, and thou dost listen, then do thou raise thyself up like the sky, be inexhaustible as the sea! 3. Inexhaustible shall be those that attend to thee, inexhaustible thy heaps! Theywhogivethee as a present shall be inexhaustible, they who eat thee shall be inexhaustible!

1. May this bounteous Nabhasaspati (the lord of the cloud) preserve for us (possessions) without measure in our house! 2. Do thou, O Nabhasaspati, keep strengthening food in our house, may prosperity and goods come hither! 3. O bounteous god, thou dost command thousandfold prosperity: of that do thou bestow upon iis, of that do thou give us, in that may we share with thee!

Take into thy hands, O man, the press-stones that work together: the gods that are to be revered have come to thy sacrifice! Whatever three wishes thou dost choose, I shall here procure for thee unto fulfilment. 11. This, (O winnowing-basket), is thy purpose, and this thy nature: may Aditi, mother of heroes, take hold of thee! Winnow out those who are hostile to this (woman); afford her wealth and undiminished heroes! 12. Do ye, (O grains), remain in the (winnowing-) basket, while (the wind) blows over you; be separated, ye who are fit for the sacrifice, from the chaff! May we in happiness be superior to all our equals! I bend down under our feet those that hate us. 13. Retire, O woman, and return promptly! The stable of the waters (water-vessel) has settled upon thee, that thou mayest carry it: of these (the waters) thou shalt take such as are fit for sacrifice; having intelligently divided them off, thou shalt leave the rest behind! 14. These bright women, (the waters), have come hither. Arise, thou woman, and gather strength! To thee, that art rendered by thy husband a true wife, (and) by thy children rich in offspring, the sacrifice has come: receive the (water-) vessel! 15. The share of food that belongs to you of yore has been set aside for you. Instructed by the Rishis bring thou (woman) hither this water! May this sacrifice win advancement for you, win prAection, win offspring for you; may it be mighty, win cattle, and heroes for you! 16. O Agni, the sacrificial pot has settled upon thee: do thou shining, brightly glowing, heat it with thy glow! May the divine descendants of the Rishis, assembled about their share (of the porridge), full of fervour, heat this (pot) at the proper time! 17. Pure and clear may these sacrificial women, the waters bright, flow into the pot! The), have given us abundant offspring and cattle. May he that cooks the porridge go to the world of the pious (heaven)! 18.

Better to live on beggar's bread With those we love alive, Than taste their blood in rich feasts spread, And guiltily survive! Ah! were it worse-who knows?--to be Victor or vanquished here, When those confront us angrily Whose death leaves living drear? In pity lost, by doubtings tossed, My thoughts-distracted-turn To Thee, the Guide I reverence most, That I may counsel learn: I know not what would heal the grief Burned into soul and sense, If I were earth's unchallenged chief-- A god--and these gone thence!

Who eat of food after their sacrifice Are quit of fault, but they that spread a feast All for themselves, eat sin and drink of sin. By food the living live; food comes of rain, And rain comes by the pious sacrifice, And sacrifice is paid with tithes of toil; Thus action is of Brahma, who is One, The Only, All-pervading; at all times Present in sacrifice. He that abstains To help the rolling wheels of this great world, Glutting his idle sense, lives a lost life, Shameful and vain. Existing for himself, Self-concentrated, serving self alone, No part hath he in aught; nothing achieved, Nought wrought or unwrought toucheth him; no hope Of help for all the living things of earth Depends from him.[FN#5] Therefore, thy task prescribed With spirit unattached gladly perform, Since in performance of plain duty man Mounts to his highest bliss. By works alone Janak and ancient saints reached blessedness! Moreover, for the upholding of thy kind, Action thou should'st embrace. What the wise choose The unwise people take; what best men do The multitude will follow. Look on me, Thou Son of Pritha! in the three wide worlds I am not bound to any toil, no height Awaits to scale, no gift remains to gain, Yet I act here! and, if I acted not-- Earnest and watchful--those that look to me For guidance, sinking back to sloth again Because I slumbered, would decline from good, And I should break earth's order and commit Her offspring unto ruin, Bharata! Even as the unknowing toil, wedded to sense, So let the enlightened toil, sense-freed, but set To bring the world deliverance, and its bliss; Not sowing in those simple, busy hearts Seed of despair. Yea! let each play his part In all he finds to do, with unyoked soul. All things are everywhere by Nature wrought In interaction of the qualities. The fool, cheated by self, thinks, "This I did" And "That I wrought; "but--ah, thou strong-armed Prince!

In sight of Brahma all these offerings Are spread and are accepted! Comprehend That all proceed by act; for knowing this, Thou shalt be quit of doubt. The sacrifice Which Knowledge pays is better than great gifts Offered by wealth, since gifts' worth--O my Prince! Lies in the mind which gives, the will that serves: And these are gained by reverence, by strong search, By humble heed of those who see the Truth And teach it. Knowing Truth, thy heart no more Will ache with error, for the Truth shall show All things subdued to thee, as thou to Me. Moreover, Son of Pandu! wert thou worst Of all wrong-doers, this fair ship of Truth Should bear thee safe and dry across the sea Of thy transgressions. As the kindled flame Feeds on the fuel till it sinks to ash, So unto ash, Arjuna! unto nought The flame of Knowledge wastes works' dross away! There is no purifier like thereto In all this world, and he who seeketh it Shall find it--being grown perfect--in himself. Believing, he receives it when the soul Masters itself, and cleaves to Truth, and comes-- Possessing knowledge--to the higher peace, The uttermost repose. But those untaught, And those without full faith, and those who fear Are shent; no peace is here or other where, No hope, nor happiness for whoso doubts. He that, being self-contained, hath vanquished doubt, Disparting self from service, soul from works, Enlightened and emancipate, my Prince! Works fetter him no more! Cut then atwain With sword of wisdom, Son of Bharata! This doubt that binds thy heart-beats! cleave the bond Born of thy ignorance! Be bold and wise! Give thyself to the field with me! Arise!

The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.

No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.

Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.