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|539x539px]] |
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 | 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 | ||
elements. | elements. | ||
| − | # Donor | + | # Donor (दाता) |
| − | # Receiver | + | # Receiver (प्रतिग्रहीता or पात्रः) |
| − | # Respectful transaction | + | # Respectful transaction (श्रद्धा) |
| − | # Appropriate object for donation | + | # Appropriate object for donation (देयं) |
| − | # Right place | + | # Right place (देशः) |
| − | # Right time | + | # Right time (कालः) |
# 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> | 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॥ | 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 | + | 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's laws clearly indicated about the first four aspects. (Manu. Smri. 4.226-227) |
== Classification of Dana == | == Classification of Dana == | ||
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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" /> | 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" /> | ||
| − | === Ishta === | + | === Ishta (इष्टा) === |
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" /> | 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" /> | ||
| − | === Purta === | + | === Purta (पूर्त) === |
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" /> | 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" /> | ||
| + | |||
| + | === Dana (दानम्) === | ||
| + | When the giving results in transfer of property from one person to another, it is treated as daan. In some cases, the transfer might benefit more than one person. However, so long as the number of beneficiaries is fixed, the giving will be considered daan. Additionally, the donor should no longer derive any benefit from the item donated. Some types of giving are not considered daan. These include gifts to people whom one is otherwise required to support. Similarly, mutual exchange of gifts is treated as a cultural practice, but does not qualify as daan.<ref name=":0" /> | ||
| + | |||
| + | === Utsarg (उत्सर्गः) === | ||
| + | If the item or property is dedicated or released for general public use, the giving is treated as utsarg. The property is then owned commonly, and is similar to the concept of common grazing land. In this case, there is no bar on the donor also using the property as a member of the public, without any special privileges.<ref name=":0" /> | ||
| + | |||
| + | According to Shrimad Bhagvad Gita, all daan can be classified into three categories: sattvik (associated with purity and spirituality) rajasik (associated with materialism and worldly affairs) and tamasik (associated with lack of intellect and leads to darkness). | ||
| + | |||
| + | === Sattvik (सात्विकदानम्) === | ||
| + | Sattvik daan is one that is made as a duty. It should be made after considering the time, place and the suitability of the receiver. The receiver should not perform any service or provide any benefit in return (अनुपकारी Anupkar). Swami Ramsukhdas explains that this kind of daan is really tyag, relinquishment, in which nothing is desired in return. This type of daan is not the kind that gives punya (पुण्यम्), merit in return. Seeking such punya will transform the daan into rajasik (राजसिकदानम्).<ref name=":0" /> | ||
| + | |||
| + | Devala defines dana of the sastric kind | ||
| + | |||
| + | === Rajasik (राजसिकदानम्) === | ||
| + | Rajasik daan is made for getting some direct or indirect benefit (whether material or spiritual) in return. The parting (of property) causes pain or regret to the donor. Or the daan is given after some persuasion (as in a collection or chanda - चंदा). Rajasik daan gives whatever benefits are sought by the donor.<ref name=":0" /> | ||
| + | |||
| + | === Tamasik (तामसिकदानम्) === | ||
| + | When daan is made to an unsuitable person or without considering time or place, then it is called tamasik daan. If the daan is made without showing proper respect or in an insulting manner, then also it becomes tamasik. Another example of a tamasik daan would be where it is intended to cause bodily harm to another. In such a case, both the donor and the recipient are to be punished as for theft. | ||
| + | |||
| + | Brahmand Puran. 1.32.55-56 (Ved Vyas, 2009, p. 74); Vayu | ||
| + | |||
| + | Puran.1.59.50-51 (Ved Vyas, 2004, p. 93); Ling Puran.1.10.21-22 (Ved | ||
| + | |||
| + | Vyas, 2007, p. 47). | ||
== References == | == References == | ||
Revision as of 10:57, 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 (दाता)
- Receiver (प्रतिग्रहीता or पात्रः)
- Respectful transaction (श्रद्धा)
- Appropriate object for donation (देयं)
- Right place (देशः)
- Right time (कालः)
- 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's laws clearly indicated about the first four aspects. (Manu. Smri. 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 (इष्टा)
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 (पूर्त)
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]
Dana (दानम्)
When the giving results in transfer of property from one person to another, it is treated as daan. In some cases, the transfer might benefit more than one person. However, so long as the number of beneficiaries is fixed, the giving will be considered daan. Additionally, the donor should no longer derive any benefit from the item donated. Some types of giving are not considered daan. These include gifts to people whom one is otherwise required to support. Similarly, mutual exchange of gifts is treated as a cultural practice, but does not qualify as daan.[2]
Utsarg (उत्सर्गः)
If the item or property is dedicated or released for general public use, the giving is treated as utsarg. The property is then owned commonly, and is similar to the concept of common grazing land. In this case, there is no bar on the donor also using the property as a member of the public, without any special privileges.[2]
According to Shrimad Bhagvad Gita, all daan can be classified into three categories: sattvik (associated with purity and spirituality) rajasik (associated with materialism and worldly affairs) and tamasik (associated with lack of intellect and leads to darkness).
Sattvik (सात्विकदानम्)
Sattvik daan is one that is made as a duty. It should be made after considering the time, place and the suitability of the receiver. The receiver should not perform any service or provide any benefit in return (अनुपकारी Anupkar). Swami Ramsukhdas explains that this kind of daan is really tyag, relinquishment, in which nothing is desired in return. This type of daan is not the kind that gives punya (पुण्यम्), merit in return. Seeking such punya will transform the daan into rajasik (राजसिकदानम्).[2]
Devala defines dana of the sastric kind
Rajasik (राजसिकदानम्)
Rajasik daan is made for getting some direct or indirect benefit (whether material or spiritual) in return. The parting (of property) causes pain or regret to the donor. Or the daan is given after some persuasion (as in a collection or chanda - चंदा). Rajasik daan gives whatever benefits are sought by the donor.[2]
Tamasik (तामसिकदानम्)
When daan is made to an unsuitable person or without considering time or place, then it is called tamasik daan. If the daan is made without showing proper respect or in an insulting manner, then also it becomes tamasik. Another example of a tamasik daan would be where it is intended to cause bodily harm to another. In such a case, both the donor and the recipient are to be punished as for theft.
Brahmand Puran. 1.32.55-56 (Ved Vyas, 2009, p. 74); Vayu
Puran.1.59.50-51 (Ved Vyas, 2004, p. 93); Ling Puran.1.10.21-22 (Ved
Vyas, 2007, p. 47).