Difference between revisions of "Dana (दानम्)"
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== Definition of Dana == | == Definition of Dana == | ||
| − | [[File:Dana and Other Giving Traditions in India By Sanjay Agarwal-1.jpg|right | + | [[File:Dana and Other Giving Traditions in India By Sanjay Agarwal-1.jpg|right|400x400px]] |
| − | Defining Dana, Shri. Sanjay Agarwal<ref>Agarwal, Sanjay. (2010) ''Daan and Other Giving Traditions in India.'' New Delhi: AccountAid, India</ref> says dana is a sub-set of giving. It is only the last item - 'giving - as per scriptural directions' that qualifies as proper danam. According to | + | The literature on dana is of enormous extent. Defining Dana, Shri. Sanjay Agarwal<ref name=":0">Agarwal, Sanjay. (2010) ''Daan and Other Giving Traditions in India.'' New Delhi: AccountAid, India</ref> says dana is a sub-set of giving. It is only the last item - 'giving - as per scriptural directions' that qualifies as proper danam. According to his findings the most comprehensive definition of Dana appears to have seven essential |
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| + | elements. | ||
| + | # Donor | ||
# Receiver | # Receiver | ||
# Respectful transaction | # Respectful transaction | ||
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# Right time | # Right time | ||
# Right procedure | # Right procedure | ||
| + | According to Devala, there are six angas (constituent elements) of dana.<ref name=":1">Kane, Pandurang. Vaman. (1941) ''History of Dharmasastra, Volume Two, Part 2.'' Poona: Bhandarkar Oriental Research Institute</ref> | ||
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| + | दाता प्रतिग्रहीता च श्रद्धा देयं च धर्मयुक् । देशकालो च दानानामङ्गन्येतानि षड् विदुः॥ | ||
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| + | They are the donor, the donee, shraddha (charitable attitude), the subject of gift which must have been acquired by the donor in a proper way, a proper time, and a proper place. Manu in Manusmriti has indicated clearly about the first four apsects. (4.226-227) | ||
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| + | == Classification of Dana == | ||
| + | Dana has been classified in several overlapping ways, depending on one's perspective: <ref name=":0" /> | ||
| + | [[File:Dana Classification.jpg|left|545x545px|Source : Daan and Other Giving Traditions in India By Sanjay Agarwal (Page 22)]] | ||
| + | A simple definition of each kind of Dana is as follows: | ||
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| + | Ishtapurta is a word of high antiquity that deserves consideration in the subject of dana occurring in the Rigveda and the sense seems to be 'the cumulative spiritual result of merit due to a man's performance of sacrifices and charitable acts'. The word though employed in the singular consists of two parts, ishta (what is sacrificed) and purta (what is filled).<ref name=":1" /> | ||
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| + | === Ishta === | ||
| + | Acts which are primarily religious in nature (yajna, homa, tapas, atithi satkar etc) and are turned inwards, are called Ishta. The rewards of such acts are invisible in this life and will be enjoyed in paradise.<ref name=":0" /> | ||
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| + | === Purta === | ||
| + | Acts which are primarily charitable in nature (construction of public utilities, ponds, schools, rest houses, gardens, ann-kshetra, etc.) are called poort. The benefits of poort are visible in this life, and include attainment of moksh. Charitable trusts are called poort works in scriptures.<ref name=":0" /> | ||
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== References == | == References == | ||
Revision as of 00:20, 1 May 2018
Dana (Samskrit : दानम्) is the tradition of 'giving away' or 'donation' without expecting any return' is practiced widely in the world as 'philanthropy', has largely been driven by traditional faith-based motivation while the practice of purpose-based or secular giving is slowly gaining ground in the present day society. Traditionally the act of 'giving' involved a complex and variegated thought process of people who 'gave' in many forms (water, food, money) following rituals (shraddha, yajnas), themes (annadana, vratas, digging of wells for public welfare), ways (gupt daan : unknown to anyone, visible to everyone), times (kartika masa) and methods (scriptural procedures).
Etymology
The word Dana is derived from the dhatu 'दा' दाने with the following given in Nighantu used to mean 'giving' 'distribution' 'bestowing' ' presentation' 'generous' etc.
दाति दाशति दासति राति रासति पृणक्षि पृणाति शिक्षति तुञ्जत मंहते इति [ दश ] दानकर्माणः। २० । (Nighantu 3.20) [1]
Amarakosa defines Dana as the dravya (material) given away to devatas, brahmanas and others and is summarized as : Tyaga (त्यागः । giving up), Vihapitam (विहापितम् a gift) Utsarjana (उत्सर्गः donation), Visarjana (विसर्जनम् giving away) Visrananam (विश्राणनम् donation) Vitarana (वितरणम् giving up), Sparshana (स्पर्शनम् a gift)
देवब्राह्मणादिसम्प्रदानकद्रव्यमोचनम् . तत्पर्य्यायः . त्यागः २ विहापितम् ३ उत्सर्जनम् ४ विसर्जनम् ५ विश्राणनम् ६ वितरणम् ७ स्पर्शनम् ८ प्रतिपादनम् ९ प्रादेशनम् १०निर्व्वपणम् ११ अपवर्जनम् १२ अंहतिः १३ .इत्यमरः
Definition of Dana
The literature on dana is of enormous extent. Defining Dana, Shri. Sanjay Agarwal[2] says dana is a sub-set of giving. It is only the last item - 'giving - as per scriptural directions' that qualifies as proper danam. According to his findings the most comprehensive definition of Dana appears to have seven essential
elements.
- Donor
- Receiver
- Respectful transaction
- Appropriate object for donation
- Right place
- Right time
- Right procedure
According to Devala, there are six angas (constituent elements) of dana.[3]
दाता प्रतिग्रहीता च श्रद्धा देयं च धर्मयुक् । देशकालो च दानानामङ्गन्येतानि षड् विदुः॥
They are the donor, the donee, shraddha (charitable attitude), the subject of gift which must have been acquired by the donor in a proper way, a proper time, and a proper place. Manu in Manusmriti has indicated clearly about the first four apsects. (4.226-227)
Classification of Dana
Dana has been classified in several overlapping ways, depending on one's perspective: [2]
A simple definition of each kind of Dana is as follows:
Ishtapurta is a word of high antiquity that deserves consideration in the subject of dana occurring in the Rigveda and the sense seems to be 'the cumulative spiritual result of merit due to a man's performance of sacrifices and charitable acts'. The word though employed in the singular consists of two parts, ishta (what is sacrificed) and purta (what is filled).[3]
Ishta
Acts which are primarily religious in nature (yajna, homa, tapas, atithi satkar etc) and are turned inwards, are called Ishta. The rewards of such acts are invisible in this life and will be enjoyed in paradise.[2]
Purta
Acts which are primarily charitable in nature (construction of public utilities, ponds, schools, rest houses, gardens, ann-kshetra, etc.) are called poort. The benefits of poort are visible in this life, and include attainment of moksh. Charitable trusts are called poort works in scriptures.[2]