Kaiyēntu (கையேந்து) [kaiyēntutal] [kai-ēntu] intransitive verb < idem. +.
Lit., to hold out hands. To bயாசித்தல், பெயர்ச்சொல்.
இரத்தல் எத்தகை யோர்களும் யாசிக்கப்படும் அத்தகை வித்தக (விநாயகபு.73, 36)
To beg; to ask alms; to soliciteg; [கையை யேந்துதல்] யாசித்தல். [[kaiyai
yenthuthal] yasithal.]
இரந்தும் உயிர்வாழ்தல் வேண்டின் பரந்து
கெடுக உலகியற்றி யான். (௲௬௰௨ - 1062)
Irandhum Uyirvaazhdhal Ventin Parandhu
Ketuka Ulakiyatri Yaan
If some must beg and live, let the Creator of the world Himself roam and
perish!
Tamil (தமிழ்)
உலகத்தை படைத்தவன் உலகில் சிலர் இரந்தும் உயிர்வாழுமாறு ஏற்படுத்தியிருந்தால்,
அவன் இரப்பவரைப் போல் எங்கும் அலைந்து கெடுவானாக. (௲௬௰௨)—
Hindi (हिन्दी)
यदि विधि की करतार ने, भीख माँग नर खाय ।
मारा मारा फिर वही, नष्ट-भ्रष्ट हो जाय ॥ (१०६२)
Telugu (తెలుగు)
అడిగి దినఁగ జేయ నజుడైన గానిమ్ము
తిరిగి తిరిగి చెడుత దిరిపమెత్తి. (౧౦౬౨)
Malayalam (മലയാളം)
ചിലരേ ജീവകാലത്തിലിരപ്പാനായ് വിധിച്ചെങ്കിൽ സൃഷ്ടാവുമവരെപ്പോലെ കറങ്ങാനിടയാവണം
(൲൬൰൨)
Kannada (ಕನ್ನಡ)
ಲೋಕವನ್ನು ಸೃಷ್ಟಿಸಿದವನು ಜನರು ಭಿಕ್ಷೆ ಬೇದಿ ಜೀವನ ಬಡೆಸಬೇಕೆಂದು ಇಚ್ಛಿಸಿದಲ್ಲಿ ಅವನೂ
ಬೇಡುವವರಂತೆ ತಿರಿದು ಅಲೆದಾಡಿ ಕೆಡಲಿ! (೧೦೬೨)
Sanskrit (संस्कृतम्)
केषांचिद्याचनावृत्तिमीश: शिरसि चेल्लिखेत् ।
लोककर्ता निर्दयोऽसौ स्वयं भवतु याचक: ॥ (१०६२)
'கற்கை நன்றே கற்கை நன்றே பிச்சை புகினும் கற்கை நன்றே'. ஏற்பது இகழ்ச்சி
என்று ஓதிய ஔவையார்தான் இதையும் கூறியுள்ளார். இதன் பொருள் பிச்சை எடுப்பதை
உயர்வாக எடுத்துக்கொள்ளாமல், கல்வி கற்பதின் அவசியம் எந்த அளவுக்கு முக்கியம்
என்று கருதவேண்டும். அதாவது எவரிடமாவது யாசித்து பொருள் பெற்றாவது கல்வி கற்க
வேண்டும்.
Dāna (Sanskrit: दान) means giving, often in the context of
donation and charity In other contexts, such as rituals, it can simply refer
to the act of giving something. Dāna is related to and mentioned in ancient
texts along with concepts of Paropakāra (परोपकार) which means benevolent
deed, helping others; Dakshinā (दक्षिणा) which means fee one can afford;
and Bhikshā (भिक्षा), which means alms.Dāna is defined in traditional texts
as any action of relinquishing the ownership of what one considered or
identified as one's own, and investing the same in a recipient without
expecting anything in return. While dāna is typically given to one person
or family, Hinduism also discusses charity or giving aimed at public
benefit, sometimes called utsarga. This aims at larger projects such as
building a rest house, school, drinking water or irrigation well, planting
trees, or building a care facility, among others.
The Rigveda has the earliest discussion of dāna in the Vedas The Rigveda
relates it to satya "truth" and in another hymn points to the guilt one
feels from not giving to those in need. It uses da, the root of word dāna,
in its hymns to refer to the act of giving to those in distress.
न वा उ देवाः क्षुधमिद्वधं ददुरुताशितमुप गच्छन्ति मृत्यवः । उतो रयिः पृणतो
नोप दस्यत्युतापृणन्मर्डितारं न विन्दते ॥ R V 10 117 1
na vā u devāḥ kṣudham id vadhaṃ dadur utāśitam upa gacchanti mṛtyavaḥ | uto
rayiḥ pṛṇato nopa dasyaty utāpṛṇan marḍitāraṃ na vindate ||
“The gods have not assigned hunger as (the cause of) death, for deaths
approach the man who haseaten; the riches of one who gives do not diminish,
he who gives not finds no consoler.”
य आध्राय चकमानाय पित्वोऽन्नवान्त्सन्रफितायोपजग्मुषे । स्थिरं मनः कृणुते
सेवते पुरोतो चित्स मर्डितारं न विन्दते ॥2
ya ādhrāya cakamānāya pitvo 'nnavān san raphitāyopajagmuṣe | sthiram manaḥ
kṛṇute sevate puroto cit sa marḍitāraṃ na vindate ||
“He who, possessed of food, hardens his heart against the feeble man
craving nourishment, againstthe sufferer coming to him (for help), and
pursues (his won enjoyment even) before him, that man finds noconsoler.”
मोघमन्नं विन्दते अप्रचेताः सत्यं ब्रवीमि वध इत्स तस्य । नार्यमणं पुष्यति नो
सखायं केवलाघो भवति केवलादी ॥
mogham annaṃ vindate apracetāḥ satyam bravīmi vadha it sa tasya |
nāryamaṇam puṣyati no sakhāyaṃ kevalāgho bhavati kevalādī ||
“The inhospitable man acquires food in vain. I speak the truth-- it verily
is his death. He cherishes notAryaman nor a friend; he who eats alone is
nothing but a sinner.”
समौ चिद्धस्तौ न समं विविष्टः सम्मातरा चिन्न समं दुहाते । यमयोश्चिन्न समा
वीर्याणि ज्ञाती चित्सन्तौ न समं पृणीतः ॥9
samau cid dhastau na samaṃ viviṣṭaḥ sammātarā cin na samaṃ duhāte | yamayoś
cin na samā vīryāṇi jñātī cit santau na samam pṛṇītaḥ ||
“The two hands are alike, but they do not perform the same work; two cows
calving at the same time do not yield the same milk; two twins have not the
same strength; two person ns of the same family do not display equal
liberality.”
Brihadaranyaka Upanishad, in verse 5.2.3, states that three
characteristics of a good, developed person are self-restraint (damah),
compassion or love for all sentient life (daya), and charity (dāna).
तदेतत्त्रयँ शिक्षेद् दमं दानं दयामिति[18]
Learn three cardinal virtues — self-restraint, charity and compassion for
all life. — Brihadaranyaka Upanishad, V.ii.3, [17][19]
Chandogya Upanishad, Book III, similarly, states that a virtuous life
requires: tapas (asceticism), dāna (charity), arjava (straightforwardness),
ahimsa (non-injury to all sentinent beings) and satyavacana (truthfulness).
Bhagavad Gita describes the right and wrong forms of dāna in verses 17.20
through 17.22: 653–655 It defines sāttvikam (good, enlightened, pure)
charity, in verse 17.20, as that given without expectation of return, at
the proper time and place, and to a worthy person. It defines rajas
(passion, ego driven, active) charity, in verse 17.21, as that given with
the expectation of some return, or with a desire for fruits and results, or
grudgingly. It defines tamas (ignorant, dark, destructive) charity, in
verse 17.22, as that given with contempt, to unworthy person(s), at a wrong
place and time. In Book 17, Bhadwad Gita suggests steadiness in sattvikam
dāna, or the good form of charity is better; and that tamas should be
avoided.[4]: 634–661 These three psychological categories are referred to
as the guṇas in Hindu philosophy.
The Adi Parva of the Hindu Epic Mahabharata, in Chapter 91, states that a
person must first acquire wealth by honest means, then embark on charity;
be hospitable to those who come to him; never inflict pain on any living
being; and share a portion with others whatever he consumes.: 3–4 In
Chapter 87 of Adi Parva, it calls sweet speech and refusal to use harsh
words or wrong others even if you have been wronged, as a form of charity.
In the Vana Parva, Chapter 194, the Mahabharata recommends that one must,
"conquer the mean by charity, the untruthful by truth, the wicked by
forgiveness, and dishonesty by honesty".: 6 Anushasana Parva in Chapter 58,
recommends public projects as a form of dāna. It discusses the building of
drinking water tanks for people and cattle as a noble form of giving, as
well as giving of lamps for lighting dark public spaces. In later sections
of Chapter 58, it describes planting public orchards, with trees that give
fruits to strangers and shade to travellers, as meritorious acts of
benevolent charity. In Chapter 59 of Book 13 of the Mahabharata,
Yudhishthira and Bhishma discuss the best and lasting gifts between
people:An assurance unto all creatures with love and affection and
abstention from every kind of injury, acts of kindness and favor done to a
person in distress, whatever gifts are made without the giver's ever
thinking of them as gifts made by him, constitute, O chief of Bharata's
race, the highest and best of gifts (dāna).— The Mahabharata, XIII.59[5]
Thiruvalluvar states in Chapter 23: "Giving to the poor is true charity,
all other giving expects some return"; "Great, indeed, is the power to
endure hunger. Greater still is the power to relieve other's hunger";
"Giving alms is a great reward in itself to one who gives".: 47 In Chapter
101, he states: "Believing wealth is everything, yet giving away nothing,
is a miserable state of mind"; "Vast wealth can be a curse to one who
neither enjoys it nor gives to the worthy".[23]: 205 Like the Mahabharata,
Tirukkuṛaḷ also extends the concept of charity to deeds (body), words
(speech) and thoughts (mind). It states that a brightly beaming smile, the
kindly light of loving eye, and saying pleasant words with sincere heart is
a form of charity that every human being should strive to give.:
Living creatures get influenced through dānam,
Enemies lose hostility through dānam,
A stranger may become a loved one through dānam,
Vices are killed by dānam.— A Hindu Proverb, [13]: 365–366
From the above one can deduce that Giving is Godliness; so one who
received it as a boon must have asked. Had he BEGGED, FOR SUVIVAL, ,
BEGGING IS NOT HUMILIATED ACT OF LOW LEVEL; BUT ONE WHO CVAISED IT.
Charity is s in asking does arise so asking if felt as bad the word Dhana
would have become a bad word. But it is not so. If begging is good for the
education, begging by politicians are also good. But physically fit begging
is low quality of that person; and he cannot quote a politician; because,
one who needs have his hands only below and one who gives has the upper
hands. Thus begging for agood cause, is not bad; but both begging when fit
and demanding by begging to earn wealth in a caution less manner are mean
products to be ashamed. So, I differ from Sitendra.
K RAJARAM IRS 27125
---------- Forwarded message ---------
From: Chittanandam V R <[email protected]>
Date: Mon, 27 Jan 2025 at 07:24
Subject: Fwd: Snippets from Sitendra Kumar
To:
Received from Shri Sitendra Kumar
*Defeated by a beggar's logic*
*Brig. **Rtd. I J SINGH*
*GIVING alms to beggars does little to help them in the long run; instead,
it only worsens this socioeconomic problem. If we want a beggar-free world,
skill training and job creation must be prioritised. Poverty is generally
the cause and beggars are the effect. But my wife has a different take on
the matter. She thinks that beggars have professional skills; they have a
good sense of timing and ‘site selection’. They have mastered the art of
pestering the alms-giver to such an extent that he relents and puts money
in the begging bowl. In some cases, begging is a family vocation.*
*During the Shaheedi Jor Mela last month, I came across a family begging
next to a prominent gurdwara. I couldn’t resist the temptation of asking
the head of the family a few questions.*
*I asked him why they were begging beside a shrine where langar was
available round the clock and tea as well as sweets were served, thanks to
the donations made by devotees; moreover, there was a dispensary to deal
with health issues. He replied that there was no ‘variety’ in the menu, and
what they needed was ‘medicine’ to keep the body warm at night. It was
apparent that he was referring to daaru (liquor).*
*Finding it difficult to comprehend his curt reply, I asked him why he was
making his entire family beg. He stated that every member was expected to
chip in to cope with the ever-rising mehangai.*
*Not one to give up, I asked this man, who hailed from Rajasthan, why he
begged while sporting a turban, which was a symbol of pride in Punjab. His
answer was that it protected him in winter as well as summer. Getting
impatient, my wife told me that she had seen this family many times at this
crossing and it was better to leave the place rather than get into an
argument. Nevertheless, I asked the beggar why he stayed put at this spot.
He shot back that in his profession, there was a code of conduct: They did
not trespass on each other’s territory.*
*In the last roll of the dice, I told him: “You look physically fit. You
should not be begging.” His reply was like a bolt from the blue. Pointing a
finger at me, he said I was hardly different from him as I begged God for
the wellbeing of my family. His parting shot was that the biggest beggars
were politicians, who harangued common folk for the sake of votes.*
*I felt defeated and was finally convinced that begging was indeed a
profitable profession.*
*Brig. **Rtd. I J SINGH*
**************************************
*Chittanandam*
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqVvj0qpPUwLLujAc-mOYE0824YwSaez2%2B6h8ZpT_pGpw%40mail.gmail.com.
