Seeing beggars all over Hyderabad makes for a disgusting sight

Goingto the Nizam Club in Hyderabad for a game of billiards early every evening is something I have been doing for years now. Whenever my car stops at the crossroads near the Hanuman temple on the way, several urchins and alms seekers, male, female, children, young, and old surround the car, either offering their wares such as soap bubble makers and miniature Taj Mahals or begging for money or food. I experience a mixed feeling of anger, shame, pity, and disgust. Is this what, I ask myself, one expects to see in a metropolitan city, known for its culture and progress all over the world, and in the 21st century?

On one such occasion, unable to control my impulse, I shot off a letter to the Commissioner of the city police, bringing the phenomenon to his notice and asking for his intervention. I was fully aware, while doing so, of the fact that the same thing happens in the twin cities of Hyderabad and Secunderabad at several such traffic junctions. It is a common feature across every major city in the country. Partly on account of my having earlier served in a senior position in the government of the state, and partly, perhaps, on account of their regard for me, I always get response for such communications from the officials I write to. So it was, this time. Promising action but stopping short of converting the assurance into reality.

The concentration of alms seekers around urban centres and religious shrines stems from a mix of deep-rooted religious charity, high foot traffic, and systemic socioeconomic distress. While giving alms is viewed as an act of charity or a spiritual virtue, it frequently sustains organized exploitation, public congestion, and child exploitation in public spaces.

Devotees visiting sacred sites feel heightened compassion and believe charity means good ‘karma’ that brings divine favours. Busy transit hubs, market streets, and temple entryways guarantee a steady stream of potential donors. Temples and community kitchens regularly distribute free food, attracting the destitute.

What is painful about the issue is that most, if not all, of those miserable people are really not acting spontaneously. Some rings operate commercialized begging syndicates, deploying vulnerable adults or children to maximize daily collections. Children and forced labourers are often trafficked or intentionally aimed at eliciting stronger emotional responses from crowds. Also, direct cash handouts keep individuals tied to the streets rather than entering structured state rehabilitation facilities which exist as a matter of government policy.

Normally begging is considered a demeaning act because it strips away personal autonomy and shifts power entirely to another person. When people beg, they place their fate, validation, or basic needs in someone else’s hands while giving up their self-respect.

Not, however, always. In ancient Hindu traditions, for instance, a Brahmin begging for food known as seeking ‘bhiksha’ or alms was not a sign of destitution, but a sacred duty and spiritual discipline prescribed by the ‘Dharmashastras’ or ancient Sanskrit texts in Hinduism that outlined rules for law, duty, ethics, and social conduct’. Sage Veda Vyasa, author of Mahabharata, Bhagvata and 18 puranas, who lived on bhiksha in the ancient city of Kasi, according to the classic ‘Kasikhandam’ also written by him. Young students or ‘brahmachari’s in a ‘Gurukul’ or an ancient Indian residential school where students lived near or with their teacher, the Guru. ‘Sanyasiss or ascetics begged for small amounts of food from householders to cultivate humility, avoid accumulating wealth, and depend on the community for simple sustenance.

Incidents from the scriptures of various faiths also illustrate the point. In Mahabharata, for instance, the King of the Gods and the ruler of ‘Svarga’ or heaven) in Hindu mythology, appears disguised as a poor Brahmin and begs for the natural divine ‘kavacha’ or armor and ‘kundala’s, or earrings, of Prince Karna to protect his son Arjuna from in the Kurukshetra War. Karna is one of the major characters in the epic, a brave warrior and the symbol of supreme charity. Despite knowing the truth, Karna generously cuts them off his body and receives Indra’s powerful single-use weapon, the ‘Vasavi Shakti’ or the divine infallible dart. Likewise, in Bhagavata, Lord Vishnu, in his avatar as the dwarf Vamana begged the noble and powerful ‘asura’ or demon king, Bali a supreme example of total surrender to Lord Vishnu, for just three steps of land. When the generous King agreed, Vamana grew to cosmic proportions, covering the earth with his first step and the heavens with his second, ultimately placing his third step on Bali’s head to claim the universe.

A practice in Hindu culture also serves to reinforce the point being made that begging is not necessarily or always undignified. A begging bowl episode is an integral part of an ‘Upanayanam’ ceremony which is conducted for bringing a person close to a Guru or the Divine. The sacred thread ritual marks a child’s spiritual rebirth and the beginning of formal education. The episode teaches the young student that as a brahmachari, he depends on society and God for sustenance, removing pride and vanity. Asking for food also breaks down social status, neutralizes ego and the feeling of personal entitlement; everything received is received with gratitude and treated as ‘prasadam’ or sacred grace.

The act of begging is not confined to individuals alone. For example, some South Asian and sub-Saharan countries have been frequently labelled in public discourse as the ‘begging bowl of the world’, owing to deep economic distress and reliance on external debt.

The practice of people seeking alms and peddling wares also causes inconvenience to the public. It is not as though no steps are taken to curb the practice. Many local administrations around the world are known to adopt the carrot and strict approach; a mix of punitive measures and welfare activities, to discourage seeking of alms by moving individuals to vocational training facilities and shelter homes. Authorities also often urge citizens to donate food or funds to registered charities and community feeding centres, rather than to beggars in the streets. By way of ensuring implementation of their policy, they also organize patrolling by police and municipal staff, especially in high-density religious zones.

I have never been anywhere close to enjoying riches or being wealthy. And, despite my often having to resort to seeking overdrafts from banks in which I have deposits, the only time I came anywhere close to begging was when, as a school child, I often donned the attire of a street beggar in fancy dress competitions! What is more, so realistic was my portrayal of that role that I often returned to the stage with a few coins in my bowl generously given by the ladies and gentlemen in the front row!

(The writer was formerly Chief Secretary, Government of Andhra Pradesh)

ABOUT THE AUTHOR

Dr MOHAN KANDA

Dr MOHAN KANDA[email protected]