BEGGARS ARE NOT CHOOSERS
The axiom beggars are not choosers, presents stark reality of life.
It brings to the reader that a beggar has no choice owing to his descriptive condition. He lives on the alms of others. The dole may be in the form of a coin. A beggar can not force an alms giver to pay him a dollar instead of a penny. Although a beggar is subjected to great humiliation yet, he never gives up beggary. Thus it is rightly said that beggars are not choosers.
Similarly, a beggar is devoid of self-respect. He does not have sense of self-respect. He never feels small and thus is shorn of
Self esteem. This epitomizes that money makes man’s morale to an extent.
Truly, self-reliance is a key to success. He, who depends on others, deprives from dignity. It is crystal clear that people who possess self-respect would never drag their hands to anyone.
Moreover, man wishes for the gratification of all his desires.
But simply he can not, owing to the scarcity of money resources.
In order to satiate his ballooning desires he must attain the status
Of deity . No doubt, it is essential to develop oneself financially strong enough so that wishes may be directed to realities. Otherwise, wishes without wealth welcomed by worries. In this regard someone has adroitly said,
If wants were horses, even beggars would ride on them.
It is true of modern man who wishes to possess 3Bs, namely a Buick a bungalow and a bank balance in order to have a free access to all modern convinces of life. But scarcity of resources confines him to abide by crawling desires.
Besides, the proverb beggars are not chooser demonstrates the doldrums conditions. For example a person drown in complications and conundrums tries his last ditch to dispense with somber problems. Thus, he values even worthless and trivial solutions finding himself in closed street. Hence it goes without saying that
Wants are good slaves but are bad masters
Further, the philosophy of phrase elaborates various other aspects where man is compelled and compromise on various things willy -nilly. One of them is rapid invasion of culture. Acculturation mostly in third world countries is on its full swing. The invasion of western culture has moved far ahead. We find its shadow on half of our life style. For example change in dress code, diluting parental power and strengthening children’s freedom, exorbitant use of technology and changing ideology of life all are the ingredients of western recopies’.
Moreover, it is crystal clear that developing nations follow developed one. For instance, between those two students, one who
Successfully passed exams and another trying hard to turn the corner .An aspirant one would cordially follow all those techniques which made to sparkle the stars of fortune on the former one. Likewise, poor or developing nations follow the trends and culture of developed nations. Once the trend sets up everyone starts following it and hence, it become inevitable to accept change for those who regrets alien culture. In this regard only beggars are not debarred from choice but all those people behave alike who calmly accept the stipulations of necessities.
Similarly, more often in third world countries child labour is practiced at large extent. Poor parents maimed by poverty throw their children into markets. Unaware of wan realities when a child steps ahead in outer world he never imagines that soon he would sink into the marsh of offence. Consequently another name is reckons into the massive list of crooks.
Unfortunately, Pakistan is counted among top ten child labour countries. About more than fifteen lace children are devoid of education. Poverty and haplessness confines poor parents to enjoin childlabour . Hence it goes alike that beggars are not choosers.
In addition to this illiteracy has also brought about appalling ignorance women and child abuse, drugs addiction and various other crimes are the outcome of illiteracy at certain extent. Thus society is constraint to bear the burnt of above crimes as beggar bears disgust and taunts.
A part from it, the saying suits the political conditions of those nations who seek foreign aid. Unfortunately our beloved country Pakistan is one of them. Most prominent aid donor country to Pakistan is America. U.S has made our political leadership to dictate foreign commands. Besides, we live like strangers in our own country. Where a foreigner may have access to justice but our ordinary man is far behind from the path of justice. Take the example of Ryman Deves CIA’s secret agent who gun downed
Three Pakistani in lahor yet he was vindicated through political hatch.
Another incident which annihilated not only the rules of international law but also violated the sovereignty of Pakistan.
It was U.S unilateral action in the form of mission germino
In which notorious terrorist usma bin ladin was encountered in Abotabad. According to reliable media;
U.S coups entered Pakistan without the permission of higher authorities.
Besides, attacks on salala check post and drones are some more episodes of same drama. Thus, Pakistan in that case replaces the position of beggar who can not choose between alms and dignity.
Amarica as donor country exploits the sovereignty as much as it can and Pakistani politicians shamelessly can not defy the wishes of their foreign lords. Therefore, it is obligatory for Pakistan to break the begging bowl and make its slogan;
Trade not aid!
Since it has proven the dependence detracts dignity. One who lives of the behalf of others like beggars, certainly he is exploited and embarrassed. In this refrence it is well said in urdu….
Chirdyon ki terha dany pay girta hy kyon,
Perwaz rakh buland k banjae tou uqab.
Above of all self respect and self reliance are key to success. Otherwise it would not be wrong to say;
Bggers are not choosers.
A woman is like a tea bag :U cannot tell hw strong she is untill U put her into hot water
Knowledge is Power
There is a difference between ‘strength’ and ‘power’ we say ‘the power of the press’ and not ‘the strength of the press’. A tiger has strength and this is only physical. Contrarily, a man with ideas or knowledge has power which for superior to and dominates mere physical force. It is rightly said ‘a pen is mightier than a sword.’ Today man with has gradually mounting knowledge and wisdom has been able through science, to unravel the mysteries of nature and harness then for his own benefits. Brain, not brawn (muscles) rule the world. Man with his superior intelligence is capable of domesticating the wildest and most fierce animal. He with his knowledge of science, can soar in the sky without wings, and reached the most distant place in few hours. The point is that power resides in ideas and not in muscles of the body. A competent doctor with one or just two injections can save life of the mightiest wrestler, because of his knowledge of medical science.
Essay No. 02
Knowledge is Unites Us
“The past not only contains, in its depths, the unrealized future, but in part the realized future itself”—Tagore. The spark that led to the discovery of fire also ignited man’s thirst for knowledge—a quest that also marked the beginning of man’s passion for tinkering with nature and all things heretofore covered by a “veil of ignorance”. This passion for moving into the realm of the uncertain and unknown was the force that gave us the ability to comprehend ourselves and our surroundings with insight, developing new axioms and newer truths. This insight helped humanity to progress from the simple tool-making stage to a complex, super-computer stage where technological superiority aided by science plays a dominant role. However, all stages left their indelible imprints in the vast reservoir of human knowledge and each stage was symbolically linked to the other, in the sense that each left valuable resources for the next. The initial stages in the progress of human knowledge were marked by the presence of a knowledge system that was uniting and all encompassing in nature. However along with the progress of civilization many changes came in the material conditions of social existence, knowledge systems also underwent a shift whereby “more and more was sought about less and less”, consequently leading to the erosion of the uniting focus of knowledge. The loss of the uniting and all encompassing focus of knowledge conducted the caesarian separation in the spontaneous and instinctive relations between man and the natural environment.
The material transformation of our knowledge systems ushered the realization that knowledge is power and the “sublime shades of the forests” were merely to provide utility to man. This transformation emphasized the ‘purposefulness’ of knowledge and initiated the ‘discriminatory’ character of modern knowledge, thereby introducing the separate worlds of man and nature.
Ironically we seem to have arrived at a stage today where probably man’s quest for knowledge has come a full circle. The insight/knowledge that was garnered after the ‘first spark’ has paradoxically brought us to a state where the determinate nature of knowledge systems vindicates the ‘uncertain and relative’ nature of the manifested reality. In contemporary times we confront a reality that is uncertain, relative and consequently paled by an ontological and epistemological crisis, not only regarding knowledge systems but also about ‘our’ very being. This ontological and epistemological crisis confronts contemporary society in a manner that may be unprecedented in human history. Especially the purveyors of knowledge and knowledge systems are the ones who are caught up in this philosophical and sociological crisis that has sterilized the growth of new truths and new ideas that are instrumental in producing alternative ‘visions of existence’.
An increasingly technological society with little faith in the fellow strugglers, bereft of compassion, empathy and ‘depth of sentiment’, where even the sacred and the high divine ground is institutionalized in a manner that implies merely a mechanical performance of rituals without the feeling of a conscious divine bliss, we await the first dawn of a new millennium.
The deep knowledge gives freedom to its receiver. This “freedom of power in our language, freedom of expression in our literature, freedom of soul in our religious creeds and freedom of mind in our social environment”, is said to be the chief inspiration of human civilization. But if we consider the contemporary conditions prevailing in the land, which saw the unique integrated contribution of several races in the enhancement of its cultural life, we can discern the ‘rigid rule of the dead’, that still binds our social and cultural moorings.
The social and cultural life of India is still bonded by the fetters that were placed upon it because of the so-called, ‘civilizational necessity.’ Ever after five decades of free transmission of knowledge we have not been able to create ‘free’ society from such civilizational necessities, rather we have strengthened these fetters with the initiation of a ‘pedagogical laboratory’ that accentuates the “irrational habits bred by an inert racial mind”.
Seemingly, as we near the third millennium we feel more and more defeated about our social and cultural destiny. Knowledge and its transmission is a “universal activity, requiring universal cooperation”, which shall fail if we deliberately define a destiny that constricts the expansive participation of the human spirit.
Like the past that partly reflects the future, the millennium that is embodied in the womb of the new dawn can also be palpably discerned through the mists of time. Despite the eternal and pervading hope that man ever sustains in his heart, we can make a prognosis of the baggage that the new millennium shall unfold. The suicidal passion unleashed by the technological tig er shall widen the hiatus between the mind and the body. The human spirit shall suffer further onslaughts and faith in ideals shall become clichés, unless the retreated few return to reassert the common destiny of man and renew the search for the unity of human consciousness and common human destiny.