Dāna, Paropakāra Dakshinā Bhikshā
Concepts and differences of Giving, in the context of donation and charity, helping others, honorarium and alms in Vedic traditions
Dāna — act of giving
Dāna or Daan (दान) in Sanskrit means giving, often in the context of donation and charity. The word Dāna is used in a very broad sense in Vedic texts. It often means giving to the one in need (charity) such as offering food to a beggar. But it is also used for higher spiritual and philosophical forms of donations where the recipient may not need it but may be worthy of it.
Various forms of dāna
In Hindu religious practices, there are common acts of charitable giving to help the less fortunate. For instance, there’s the mass donation of clothes to the poor (Vastra-dāna) during ceremonies, organising blood donation camps, or arranging mass food donations (Anna-dāna) for those in need. Moreover, contributing your time and efforts to build a lake or a temple without expecting any personal gain is referred to as Shrama-dāna. On the other hand, giving money and valuable items is termed Dravya-dāna. Engaging your time in selfless service at places like hospitals, temples, or assisting the elderly is known as Seva, which is essentially service. Sharing philosophical and spiritual knowledge with others is recognized as Gnyan-dāna.
All of these actions fall under the broader category of Paropakāra, which translates to “helping others.” It encompasses a wide range of benevolent deeds aimed at making a positive impact on the lives of those who are less fortunate.
Avoiding Ego nurtured by Dāna
Giving dāna to someone in need can inadvertently feed one’s ego. Let’s consider the example of giving money or food to a beggar for clarity. The cycle of ego often starts with the thought, “I can give because I have.” This is followed by a sense of superiority over the recipient, implying that you are in a better position than they are. This counteracts the spiritual essence and veers away from the true benefits and objectives of dāna. On the other side of the interaction, the recipient — in this case, the beggar — may experience undesirable feelings of envy and dejection due to having to beg while you seemingly possess an abundance. These negative emotions carry karmic and psychological implications for both parties. Therefore, despite the well-intentioned act, a certain amount of negativity and ego is unintentionally cultivated.
So, how can one prevent this negativity and ego from taking root? The solution doesn’t at all suggest refraining from donating altogether.
Cultivate Devotion: This involves gaining a deeper understanding of the philosophy behind dāna. Acquiring knowledge and developing gratitude fosters humility. Replace the ego-driven thought process with a sense of thankfulness to God for the ability to donate. Understand that the recipient is also an embodiment of the same universal principle you believe in.
Guptadāna or Nināvi dāna: An alternative approach is to give anonymously, where both the donor and recipient are unaware of each other’s identity. Traditionally, this was achieved by donating to temples, which would then manage initiatives such as anna chhatra (free food canteens for the poor) and hospitals. Since the donations originate from a temple, beggars would feel gratitude toward the divine instead of envy. Similarly, the donor would experience a sense of submission and devotion, understanding that the contribution was made for the greater good and not driven by ego.
These are just a few strategies to prevent ego from contaminating the act of giving. Further approaches are elaborated upon in subsequent sections of the article.
Worthiness to receive Dāna
A deserving and appropriate recipient for each form of dāna is referred to as a Sat-pātri, and the act of giving dāna to such a recipient is termed Sat-pātri dāna (सत्पात्री दान). In line with numerous Hindu texts, including the Vyāsa Samhitā, it is advised against extending charity to recipients in situations where the act of giving might lead to harm or encourage harm by or to the beneficiary. Dāna is a practice deeply rooted in dharma, requiring an approach that combines ideals and norms, within a spiritual and philosophical context.
The donor’s intent and responsibility for diligence about the effect of dāna on the recipient is as important as the dāna itself. While the donor should not expect anything in return with dāna, the donor is expected to make an effort to determine the character of the recipient, and the likely return to the recipient and to the society.
On one hand, many texts, including those within the RigVeda, emphasize the significance of providing assistance to those in need.
Bounteous is he who gives unto the beggar who comes to him in want of food, and the feeble, Success attends him in the shout of battle. Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway, Riches come now to one, now to another, and like the wheels of cars are ever rolling — Rigveda, X.117
However, these same texts also emphasize that mere need doesn’t automatically make someone deserving of receiving a specific item. Essentially, this means that the donor is expected to have the judgment to assess whether the person seeking help is an appropriate recipient.
For example, let’s consider a situation where a beggar is given a significant amount of money as dāna. This could potentially make him complacent and disinclined to work for their sustenance, essentially leading them to adopt begging as a lifelong occupation. Conversely, if the beggar receives only a modest food for survival, it might encourage them to strive for self-improvement. At the same time, they would understand that resorting to unethical actions like theft and robbery isn’t necessary for survival. Thus, it’s the responsibility of the donor to subtly influence society’s ethical framework over the long term. They achieve this by making thoughtful decisions about what to give, how much to give, and who should receive their charitable contributions.
Vāyana — Donating to well-to-do families
In many religious ceremonies, it’s a customary practice to invite one or more married couples from affluent families to partake in a lunch. However, the purpose behind this gesture extends beyond mere celebration — it’s intended as an opportunity to offer these couples food, clothing, and gifts as dāna. This practice is referred to as Vāyana (वायन) or Vāna (वाण).
You might wonder why well-fed couples are chosen to attend the ritual and why the food and gifts provided to them is considered a donation. This might seem inappropriate at first glance. After all, why not invite individuals in need of food instead?
Indeed, giving food to the impoverished is deemed virtuous and essential according to Hindu texts. It’s customary to donate food and clothing to the underprivileged during various ceremonies and rituals. However, as discussed earlier, this action could inadvertently boost the donor’s ego and evoke feelings of envy in the recipient. While this aspect is necessary for the core idea of dāna in the ritual, it doesn’t entirely fulfill another facet — that of invoking blessings.
As a solution, an additional tradition has been established: Vāyana. A well-off couple, sharing similar or superior social status, devotion, and adherence to dharma, is invited to partake in the ritual and receive dāna. Since they aren’t in dire need of the provisions, it eliminates any potential envy and their blessings, emanating from a sense of happiness and contentment, are perceived as positive. Strikingly, the act of bestowing blessings unknowingly prompts the donor of the dāna to shed their ego.
Bhikshā vs dāna
Bhikshā (भिक्षा) entails the act of seeking alms, predominantly observed among students of Vedic schools, yogis, and monks. Its purpose is to foster humility and overcome ego. The dāna reciprocated to these individuals is also termed as Bhikshā. This form of giving holds a higher rank within the sphere of Sat-pātri dāna, as the beggar seeks not due to necessity, but to further lofty goals like education, spiritual advancement, communal welfare, servitude, and the quelling of personal ego.
Such recipients are likely to contribute enduring positive impacts on both themselves and society through their acquired knowledge, attitude, education, and spirituality. Conversely, the act of donation itself, driven by respect, stems from a place of respect. This is often because the beneficiary often occupies an elevated spiritual standing compared to the donor, thus dissolving the ego commonly associated with acts of giving.
With the gradual decline of the traditional Vedic gurukul system over the past few centuries and contemporary skepticism regarding the authenticity of street monks, the practice of Bhikshā has regrettably waned in Hindu society. In contemporary times, a similar practice can be carried out by extending support to Vedic pathshala.
Dakshinā — honorarium to Purohit and Guru
“Dakshinā” (दक्षिणा) refers to an honorarium bestowed upon a spiritual guide in recognition of their performance of rituals, recitation of mantras, provision of guidance, and elucidation of the spiritual path. Purohits or Pandits, who conduct ceremonies either at one’s residence or within a temple, and gurus, who offer direction along the spiritual journey, are acknowledged through this gesture as an appreciation for their guidance and the rituals they conduct.
Dakshina is commonly offered within temples as well, as a token of gratitude for executed rituals, instructional sessions, and spiritual guidance. This honorarium is expressed in various forms, including clothing, food, and material donations. This act of bestowing Dakshinā is a form of dāna, extended towards these spiritual individuals and institutions, intended to allow them to dedicate themselves to matters of spirituality rather than mere sustenance.
This practice stands in contrast to commercial transactions, which are conducted as business exchanges. The distinguishing element here is the spiritual essence. Neither the recipient of the service nor the purohit or guru perceives this as a transaction with a buyer-seller mentality.
In this scenario, the benefactor naturally relinquishes ego, driven by respect for the recipient’s commitment to spiritual growth and knowledge. The beneficiary is already spiritually evolved, devoid of negative sentiments like ego or envy. Given that a service or guidance was offered, there is no obligation on the part of the beneficiary towards the benefactor. Thus, no adverse karmic or psychological repercussions emerge.
Discipline of dāna
Kurma Purāna describes the frequency of dāna as follows:
नित्यं नैमित्तिकं काम्यं त्रिविधं दानमुच्यते ।
चतुर्थं विमलं प्रोक्तं सर्वदानोत्तमोत्तमम् ।।– कूर्मपुराण, भाग २, अध्याय २६, श्लोक ४
Three categories of charitable giving are outlined: Nitya, Naimittik, and Kamya. The fourth form of donation, ‘Vimal,’ is most fittingly elucidated.
- Nitya Dan: This refers to consistent, small-scale giving without anticipation of reciprocation.
- Occasional Donations: These are sporadic offerings made during acts of self-discipline, rituals, and periods of celestial phenomena.
- Kamya Daan: This involves giving with the aim of achieving desires such as progeny, wealth, triumph, and spiritual rewards.
- Vimal Daan: This type of contribution stems from a virtuous heart and a tranquil mind, solely dedicated to pleasing the divine.
दाता प्रतिगृहीता च शुद्धिर्देयं च धर्मयुक् ।
देशकालौ च दानानामङ्गान्येतानि षड् विदुः ।। – स्कन्दपुराण, माहेश्वरखण्ड, अध्याय ३, श्लोक ५०
As per the Skanda Purāna, it is of paramount significance to thoughtfully contemplate all six facets of dāna, which encompass the giver, the receiver, the sacredness of the object, the virtuous purpose, the location, and the timing.
The item offered in donation must have been acquired through ethical means. The act of donating should always be carried out with a receptive attitude, marked by mindfulness and empathy. This entails weighing whether the recipient is deserving of the donation. It is imperative to refrain from harbouring disdain for the beneficiary of the gift.
Summary
Categorised according to the philosophical intention behind it, dāna assumes a hierarchical structure, with the highest spiritual forms documented at the bottom below. Dharma Shastras strongly advocate for a harmonious blend of the all the forms listed below. This is intricately woven into the fabric of traditional Hindu living, aligning with its core purpose.
- Apātri Dāna — Unqualified donation — Giving to the anyone in need without judging worthiness (e.g. giving money to beggars)
- Guptadāna or Nināvi dāna — Giving anonymously where the donor and recipient are not known to each other (e.g. donating at temples, hospitals, Vedic schools)
- Sat-pātri dāna — Giving to the one who is worthy of it
- Vāyana / Vāna — Giving to well-to-do families for their capability to give blessings without jealousy
- Bhikshā — Giving to monks, yogis, Vedic students and Vedic pathshala for their merit in pursuing spiritual path
- Dakshinā — Honorarium to Purohit (Priest) and Guru for their eminence in spiritual guidance in the forms of Vastra, Anna and Dravya Dāna
