Dana (दानम्)

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)

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 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.

1. Donor (दाता)
2. Receiver (प्रतिग्रहीता or पात्रः)
3. Respectful transaction (श्रद्धा)
4. Appropriate object for donation (देयं)
5. Right place (देशः)
6. Right time (कालः)
7. Right procedure

According to Devala, there are six angas (constituent elements) of dana.

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:

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).

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.

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 texts.

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.

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.

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).

Devala defines dana of the sastric kind as that when wealth is given according to sastric rites so as to reach a receiver who is a fit recipient as defined in the sastra. What is given to a worthy person without an expectation of any return but solely with the idea of doing one's duty, is called dharmadana as per Devala quoted by Hemadri in his Chaturvarga Chintamani:

पात्रेभ्यो दीयते नित्यमनपेक्ष्य प्रयोजनम् । केवलं त्यागबुद्ध्या यद्धर्मदानं तदुच्यते॥ (Chat. Chin. Dana. Adhy. 2. Page 14 of Reference )

Danamayukha explains that this is the best kind of dana and not applicable to dana in general.

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.

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.

Purpose of Dana

Based on the purpose of dana as mentioned in several puranas, the classification is as given below:

• Jyestha (ज्येष्ठः) : Daan given in order to achieve moksh (nishreyas) is considered the most valuable form.
• Madhyama (मध्यमम्) : Daan given out of pity40 or kindness for others or for one's own kith and kin is considered to be of medium value.
• Kanishth (कनिष्ठः) : Daan given to achieve one’s own selfish ends is known as the least valued of all.

Objective of Dana

From the perspective of the objective of making a daan, it is classified into four categories: Nitya, Naimittik, Kamya and Vimal.

• Nitya (नित्यम्) : When daan is made daily to Brahmins without any expectation of services or return, it is known as nitya daan.41 The benefits of such daan are eternal.
• Naimittik (नैमित्तिकम्) : When daan is made to learned people at a particular time42 to counter the effects of sins, it is known as naimittik.43
• Kamya (काम्यम्) : When a person desirous of children, victory, wealth, heaven etc, makes a daan, it is known as kamya.44
• Vimal (विमलः) : When daan is made out of a sense of duty, to Brahmins learned in the Ved, in order to please the divine, it is known as vimal or nirmal daan.45

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).