Dear sri vaishNava perunthagaiyeer,
Generally begging is considered a sin and status wise a lowly act. That is why
the great tamil poet 'ouvaiyaar' says in her great simple tamil poem aaththich
choodi [can call that poem as children's rhymes also?] 'ERpadhu igazhchchi'-
meaning begging is a lowly act. One resorts to begging when he is unable to
earn his livelihood. It is generally believed that one has to resort to begging
as a result of sin or crime committed in previous births. This is as per our
dharmam. As such the beggar is the least regarded person for he is a sinner.
But on the other side, in the same aaththich choodi, same ouvaiyaar says 'aiyam
ittu uN' - this is generally said as the dharma for a grahasthan - a
householder - meaning - he, to eat only after feeding the beggars who sought
alms. May be this is from the angle of supporting the society as a whole, so
that no human will suffer for food let him be a beggar - per se a criminal in
his earlier deeds. So individually begging is bad but when it comes to welfare
of society a householder has to support the beggars - the weaker section in
modern parlance - by feeding them. Oh, what an amount of social concerns in
those days, which perhaps now we miss these days.
Of course 'aiyam' also means a doubt. But that has no relevance here, and hence
not taken up for discussion.
On the other hand it is said "pichchai puginum kaRkai nanRE" in konRai vEndhan
(?) another tamil poem. It means getting educated even resorting to begging is
a better proposition. Why it is so? For once educated, then the person will
start earning and thereby stop this lowly act of begging. Perhaps this educated
person may support others also. So resorting to begging for the purpose of
getting educated is accepted as a better option. Again a social measure, and
adage coined with society's welfare as the base.
Dear bhakthaas, these are all some thoughts came to mind when thoughts ran
about the person who resorted to stealing [or robbing] while doing that lowly
act of begging? What you can say about this person? Is he committing a double
sin or multiple level sin? Begging itself is a sin. Stealing while begging may
be the worst type of sins. Oh what a sinner he is. But why we must think about
such a sinner in the list?
Because that robber while begging is no body else, but, that supreme lord
sreman naaraayaNan, who came as vaamanan. Then, dear bhakthaas, what you have
in store to address this person? How to call him? Is he a double sinner - in
ordinary folks parlance? Or is it a playful act - leelaa (?) by that lord? Or
what is the position? That is a big question. But it is quiet interesting to
see here that supreme lord is being addressed "irantha kaLvaa"- the robber in
begging.
ninRadhOr paadham nilam pudhaippa neeNda thOL
senRu aLandhathu enbar dhisai ellaam - anRu
karumaaNiyaai irandha kaLvanE unnaip
piramaaNiththaar peRRa pERu - 61 iraNdaam thiruvandhaathi
meaning: [simple one] That single foot which stood on the ground pushed down
the earth. The shoulders, which were fantastically big [or long], went and
measured all the 8 directions. Hey, thief beggar, that day when you went as a
small boy for begging, the persons, who believed you, got all that what is
required to be obtained.
This 'boothaththu aazhvaar' is not the only person to address the lord like
this as 'irandha kaLvanE'. See nammaazhvaar
madhiyinaal kuRaL maaNaai ulagu irandha kaLvarkku
madhiyilEn valvinaiyE maaLaadhO enRu oruththi
madhiyilEn uL kalangi mayangumaal enneerE -- 1-4-3 thiruvaai mozhi
meaning of first line - that brainy small boy who went begging but stole the
world. [other lines not taken up for detailing]
See here one more person to call him by this name 'irandha kaLvaa' - that too
see where he resorts to stealing - in the 'yagna boomee' - a place where
sacrifice is being carried out - see vELvik kaLavin - irandhittu,
kaNdavar tham manam magizha maavali than vELvik
kaLavin migu siRu kuRaLai moovadi enRu irandhittu
aNdamum ivvalai kadalum avanigaLum ellaam
aLandha piraan amarum idam ----
arimEya viNNagaram - thirumangai aazhvaar in 3-10-5 periya thirumozhi
begged one small point, robbed him totally - where he sits - arimEya viNNagaram
- that dhivya kshEthram - aazhvaar ugandha kshEthram.
but who is this person who robbed while begging - he is my krishNa - that is
the point which hurt me leading to write this stealing while begging deeds.
says thirumangai aazhvaar in 4-2-6 perita thirumozhi - see the accusation.
angaiyaal adi moonRu neer ERRU ayan alar kodu thozhudhu Eththa
gangai pOdharak kaal nimirththu aruLiya kaNNan - 4-2-6
meaning: the person who received the water is kaNNan - water to signify that
the king mahaabali donated what this small boy beggar wanted 3 footsteps of
land - also that small boy gave gangai to this world in course of that begging
act.
- 'aruLiya' says thirumangai aazhvaar.
This thirumangai aazhvaar is not the first to accuse my krishNa like this -
already nammaazhvaar did this - said this - so thirumangai followed the
footsteps of the senior.
What as a small child prank sree raamaa did to that hunchback woman - mantharai
- using the kavaNkal - catapult - to hit her with small mud balls - was also
attributed to gOvindhan - my KrishNan - see paasuram -
maanE nOkki vaaLai maarvil koNdaai maadhavaa
koonE sidhaiya uNdai vil niRaththil theRiththaai gOvindhaa - 1-5-5
thiruvaaimozhi
raamaa did that act of hitting mantharai with kavaNkal - but who did as per
aazhvaar - my krishNa - poor krishNa - he has to receive all brick bats for all
mischievous acts of somebody else.
[already our dear sadagopan iyengar swamy wrote a very detailed article on such
accusations of others attributed to kaNNan - perhaps he would have included
this also - but since I am not able to recollect this irandha kaLvan is also
included in that write up, I thought of rambling on this which is now before
you all]
Is 'that much' in this name-calling for that vaamanan or something more is also
available? - to that irandha kalvan - some thing more is also there.
The answer to the above question is 'Yes'.
See 'maayaa vaamananE' - calls nammaazhvaar in 7-8-1
'mayakkaa vaamananE' - again nammaazhvaar - 7-8-6
maayaa - hey you, the magician dwarf,
mayakka - hey you, one who mesmerizes others, such a dwarf man.
aaNdaaL goes one step further to call him 'pollaadhavan' - wicked fellow or
mischievous fellow - this vaamanan
pollaak kuRaL uruvaai poRkaiyil neer ERRu ella ulagum aLandhu koNda em perumaan
- 11-5 naachchiyaar thirumozhi
does aaNdaaL uses her own words - no - it is words of nam aazhvaar again -
en pollaath thiruk kuRaLaa - 2-6-1 - thriuvaai mozhi
Again the usage of maayan - the magician - from dad of our pet aaNdaal -
maaNik kuRaL uruvaaya maayanai en manaththuLLE -5-2-5 periyaazhvaar in his
thirumozhi
maaNi uruvaai ulagu aLandha maayanaik kaaNil thalai maRaiyum - aaNdaaL in
naachchiyaar thirumozhi 12-2
Dear bhakthaas - why so much accusing and thinking of that 'small boy vaamanan'
who later became thrivikraman' - a deceitful act of begging who established
himself as the supreme lord of gigantic proportion and proved who he is.
The reason is that if we think that vaamanan - that irandha kaLvan - we will
get wisdom and wealth etc. So our purpose is some materialistic outlook
combined with spiritual connotation.
This is again not my words but that of aazhvaar - of that mazhisai vandha jOdhi
- light who hailed from thiru mazhisai.
aRidhu aRindhu vaamanan adiyinai vaNanginaal
seRindhu ezhundha gnaanamOdu selvamum siRandhidum
maRindhu ezhundha then thiraiyuL mannu maalai vaazhththinaal
paRindhu ezhundhu theevinaigaL paRRudhal paanmaiyE
- 74 thiruchchandha viruththam
meaning: knowing fully well and if you bow to the feet of that vaamanan, you
will get
- Grandiose wisdom - seRindha gnaanam -
- complete wealth - 16 different kinds of wealth it is said
generally - so all that.
- All that sins will vanish.
So let us prey to that irandha kaLvan once again to get these benefits in this
world and in the nether world also.
Dhasan
Vasudevan m.g.
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