Poverty

He shall spare the poor and needy, and shall save the souls of the needy.

They slay the widow and the stranger, and murder the fatherless.

And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.

The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise.

And urgeth not the feeding of the needy.

No needy man shall enter it to-day against you.

"'Bhishma continued, "In this connection is cited the old narrative of what was sung by Sampaka who had obtained tranquillity and achieved emancipation for himself. In former times a certain Brahmana, rendered miserable by a bad wife, bad dress, and hunger, and living in the observance of the vow of renunciation, told me these verses,[522] 'Diverse kinds of sorrow and happiness overtake, from the day of birth the person that is born on the earth. If he could ascribe either of them to the action of Destiny, he would not then feel glad when happiness came or miserable when sorrow overtook him. Though thy mind is divested of desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy good (i.e., emancipation). Art thou not successful in controlling thy mind? If thou goest about, having renounced home and desirable possessions, thou shalt taste real happiness. A person divested of everything sleepeth in happiness, and awaketh in happiness. Complete poverty, in this world, is happiness. It is a good regimen, it is the source of blessings, it is freedom from danger. This foeless path is unattainable (by persons cherishing desire) and is easily attainable (by those that are freed from desire). Casting my eyes on every part of the three worlds, I do not behold the person who is equal to a poor man of pure conduct and without attachment (to worldly things). I weighed poverty and sovereignty in a balance. Poverty weighed heavier than sovereignty and seemed to possess greater merits. Between poverty and sovereignty there is this great distinction, viz., that the sovereign, possessed of affluence, is always agitated by anxiety and seems to be within the very jaws of death. As regards, however, the poor man, who in consequence of the divestment of all wealth has freed himself from hopes and emancipated himself, neither fire, nor foe, nor death, nor robbers, can get the better of him.

"'"Listen now to me as I mention who the Brahmana is that has been ordained for acts done in honour of the deities and the Pitris. Indeed, I shall tell thee what those merits are in consequence of which one may become a giver or a recipient of gifts in Sraddhas (notwithstanding the faults mentioned above).[218] Those Brahmanas that are observant of the rites and ceremonies laid down in the scriptures, or they that are possessed of merit, or they that are conversant with the Gayatri, or they that are observant of the ordinary duties of Brahmanas, even if they happen to betake themselves to agriculture for a living, are capable, O king, of being invited to Sraddhas. If a Brahmana happens to be wellborn, he deserves to be invited to Sraddhas notwithstanding his profession of arms for fighting the battle of others.[219] That Brahmana, however, O son, who happens to betake himself to trade for a living should be discarded (even if possessed of merit). The Brahmana who pours libations every day on the sacred fire, or who resides in a fixed habitation, who is not a thief and who does the duties of hospitality to guests arrived at his house, deserves, O king, to be invited to Sraddhas. The Brahmana, O chief of Bharata's race, who recites the Savitri morning, noon, and night, or who subsists upon eleemosynary charity, who is observant of the rites and ceremonies laid down in the scriptures for persons of his order, deserves, O king, to be invited to Sraddhas.[220] That Brahmana who having earned wealth in the morning becomes poor in the afternoon, or who poor in the morning becomes wealthy in the evening or who is destitute of malice, or is stained by a minor fault, deserves, O king, to be invited to Sraddhas. That Brahmana who is destitute of pride or sin, who is not given to dry disputation, or who subsists upon alms obtained in his rounds of mendicancy from house to house deserves, O king, to be invited to sacrifices.

One who robs another of wealth, robs him of his religion as well.[9] Who amongst us, therefore, O king, would forgive an act of spoliation that is practised on us? It is seen that a poor man, even when he stands near, is accused falsely. Poverty is a state of sinfulness. It behoveth thee not to applaud poverty, therefore. The man that is fallen, O king, grieveth, as also he that is poor. I do not see the difference between a fallen man and a poor man. All kinds of meritorious acts flow from the possession of great wealth like a mountain. From wealth spring all religious acts, all pleasures, and heaven itself, O king! Without wealth, a man cannot find the very means of sustaining his life. The acts of a person who, possessed of little intelligence, suffers himself to be divested of wealth, are all dried up like shallow streams in the summer season. He that has wealth has friends. He that has wealth has kinsmen. He that has wealth is regarded as a true man in the world. He that has wealth is regarded as a learned man. If a person who hath no wealth desires to achieve a particular purpose, he meets with failure. Wealth brings about accessions of wealth, like elephants capturing (wild) elephants. Religious acts, pleasures, joy, courage, wrath, learning, and sense of dignity, all these proceed from wealth, O king! From wealth one acquires family honour. From wealth, one's religious merit increases. He that is without wealth hath neither this world, nor the next, O best of men! The man that hath no wealth succeeds not in performing religious acts, for these latter spring from wealth, like rivers from a mountain. He that is lean in respect of (his possession of) steeds and kine and servants and guests, is truly lean and not he whose limbs alone are so. Judge truly, O king, and look at the conduct of the gods and the Danavas. O king, do the gods ever wish for anything else than the slaughter of their kinsmen (the Asuras)?

Immediately afterwards Ulysses came inside, looking like a poor miserable old beggar, leaning on his staff and with his clothes all in rags. He sat down upon the threshold of ash-wood just inside the doors leading from the outer to the inner court, and against a bearing-post of cypress-wood which the carpenter had skilfully planed, and had made to join truly with rule and line. Telemachus took a whole loaf from the bread-basket, with as much meat as he could hold in his two hands, and said to Eumaeus, “Take this to the stranger, and tell him to go the round of the suitors, and beg from them; a beggar must not be shamefaced.”

“I saw also the dreadful fate of Tantalus, who stood in a lake that reached his chin; he was dying to quench his thirst, but could never reach the water, for whenever the poor creature stooped to drink, it dried up and vanished, so that there was nothing but dry ground—parched by the spite of heaven. There were tall trees, moreover, that shed their fruit over his head—pears, pomegranates, apples, sweet figs and juicy olives, but whenever the poor creature stretched out his hand to take some, the wind tossed the branches back again to the clouds.

Now when Penelope heard that the beggar had been struck in the banqueting-cloister, she said before her maids, “Would that Apollo would so strike you, Antinous,” and her waiting woman Eurynome answered, “If our prayers were answered not one of the suitors would ever again see the sun rise.” Then Penelope said, “Nurse,147 I hate every single one of them, for they mean nothing but mischief, but I hate Antinous like the darkness of death itself. A poor unfortunate tramp has come begging about the house for sheer want. Every one else has given him something to put in his wallet, but Antinous has hit him on the right shoulder-blade with a footstool.”

2 The man with food in store who, when the needy comes in miserable case begging for bread to eat, 3 Bounteous is he who gives unto the beggar who comes to him in want of food and feeble. 4 No friend is he who to his friend and comrade who comes imploring food, will offer nothing. 5 Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway. 6 The foolish man wins food with fruitless labour: that food −I speak the truth− shall be his ruin. 7 The ploughshare ploughing makes the food that feeds us, and with its feet cuts through the path it follo 8 He with one foot hath far outrun the biped, and the two−footed catches the three−footed. 9 The hands are both alike: their labour differs. The yield of sister milch−kine is unequal.

2 Verily no one knoweth whence they sprang: they, and they only, know each other's birth. 3 They strew each other with their blasts, these Hawks: they strove together, roaring like the wind. 4 A sage was he who knew these mysteries, what in her udder mighty Prsni bore. 5 Ever victorious, through the Maruts, be this band of Heroes, nursing manly strength, 6 Most bright in splendour, flectest on their way, close−knit to glory, strong with varied power. 7 Yea, mighty is your power and firm your strength: so, potent, with the Maruts, be the band. 8 Bright is your spirit, wrathful are your minds: your bold troop's minstrel is like one inspired. 9 Ever avert your blazing shaft from us, and let not your displeasure reach us here 10 Your dear names, conquering Maruts, we invoke, calling aloud till we are satisfied. 11 Well−armed, impetuous in their haste, they deck themselves, their forms, with oblations: to you, the pu 12 Pure, Maruts, pure yourselves, are your oblations: to you, the pure, pure sacrifice I offer. 13 Your rings, O Maruts, rest upon your shoulders, and chains of gold are twined upon your bosoms. 14 Wide in the depth of air spread forth your glories, far, most adorable, ye bear your titles. 15 If, Maruts, ye regard the praise recited here at this mighty singer invocation, 16 The Maruts, fleet as coursers, while they deck them like youths spectators of a festal meeting, 17 So may the Maruts help us and be gracious, bringing free room to lovely Earth and Heaven. 18 The priest, when seated, loudly calls you, Maruts, praising in song your universal bounty. 19 These Maruts bring the swift man to a stand−still, and strength with mightier strength they break and 20 These Maruts rouse even the poor and needy: the Vasus love him as an active champion. 21 Never, O Maruts, may we lose your bounty, nor, car−borne Lords! be hitidmost when ye deal it. 22 What time the men in fury rush together for running streams, for pastures, and for houses.

2 Thou who hast ever aided us kindly of old to win the spoil, 3 What now? As prompter of the poor thou helpest him who sheds the juice. 4 O Indra, help our chariot on, yea, Thunderer, though it lag behind: 5 Ho there! why sittest thou at case? Make thou my chariot to be first 6 Assist our car that seeks the prize. What can be easier for thee? 7 Indra, be firm: a fort art thou. To thine appointed place proceeds 8 Let not our portion be disgrace. Broad is the course, the prize is set, 9 This thing we wish. that thou mayst take thy fourth, thy sacrificial name. 10 Ekadyu hath exalted you, Immortals: both Goddesses and Gods hath he delighted.

They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.

They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.

Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide. Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream.

A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.

Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.

I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.

Nor let thy lord my son, condemned To exile, be by thee contemned, For be he poor or wealthy, he Is as a God, dear child, to thee."

When the sad queen had ended so, She sank, insatiate in her woe, And prostrate lay upon the ground, While her faint voice by sobs was drowned. When all the ladies in despair Saw Queen Kausalya wailing there, And the poor king oppressed with pain, They flocked around and wept again.

"O Rama," thus he cried, "in me Vibhishan, Ravan's brother see. By him disgraced thine aid I seek, Sure refuge of the poor and weak. From Lanka, friends, and wealth I fly, And reft of all on thee rely. On thee, the wretch's firmest friend, My kingdom, joys, and life depend."

'Tis well set forth, O Chaser of thy Foes! Renunciation is of threefold form, And Worship, Penance, Alms, not to be stayed; Nay, to be gladly done; for all those three Are purifying waters for true souls!

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!

Krishna. Yea! thou hast seen, Arjuna! because I loved thee well, The secret countenance of Me, revealed by mystic spell, Shining, and wonderful, and vast, majestic, manifold, Which none save thou in all the years had favour to behold; For not by Vedas cometh this, nor sacrifice, nor alms, Nor works well-done, nor penance long, nor prayers, nor chaunted psalms, That mortal eyes should bear to view the Immortal Soul unclad, Prince of the Kurus! This was kept for thee alone! Be glad! Let no more trouble shake thy heart, because thine eyes have seen My terror with My glory. As I before have been So will I be again for thee; with lightened heart behold! Once more I am thy Krishna, the form thou knew'st of old!

Unmoved, Euphorbus thus: “That action known, Come, for my brother’s blood repay thy own. His weeping father claims thy destined head, And spouse, a widow in her bridal bed. On these thy conquer’d spoils I shall bestow, To soothe a consort’s and a parent’s woe. No longer then defer the glorious strife, Let heaven decide our fortune, fame, and life.”

Now at Automedon the Trojan foe Discharged his lance; the meditated blow, Stooping, he shunn’d; the javelin idly fled, And hiss’d innoxious o’er the hero’s head; Deep rooted in the ground, the forceful spear In long vibrations spent its fury there. With clashing falchions now the chiefs had closed, But each brave Ajax heard, and interposed; Nor longer Hector with his Trojans stood, But left their slain companion in his blood: His arms Automedon divests, and cries, “Accept, Patroclus, this mean sacrifice: Thus have I soothed my griefs, and thus have paid, Poor as it is, some offering to thy shade.”

Great Ajax first to conquest led the way, Broke the thick ranks, and turn’d the doubtful day. The Thracian Acamas his falchion found, And hew’d the enormous giant to the ground; His thundering arm a deadly stroke impress’d Where the black horse-hair nodded o’er his crest; Fix’d in his front the brazen weapon lies, And seals in endless shades his swimming eyes. Next Teuthras’ son distain’d the sands with blood, Axylus, hospitable, rich, and good: In fair Arisbe’s walls (his native place)[161] He held his seat! a friend to human race. Fast by the road, his ever-open door Obliged the wealthy, and relieved the poor. To stern Tydides now he falls a prey, No friend to guard him in the dreadful day! Breathless the good man fell, and by his side His faithful servant, old Calesius died.