Dāna

{{short description|Concept of charity in Indian religions}} thumb|170px|{{transliteration|sa|Dāna}} is any form of giving. alt=Buddhist Dana|thumb|In Buddhist culture, {{transliteration|sa|dāna}} (donation) is any relinquishing of ownership to a recipient without expecting anything in return. [[File:343-The-Buddha-on-Alms-Round-Original.jpg|alt=Dana|thumb|The Buddha and a monk are shown in a relief from Borobudur, Indonesia, making an alms round.<ref>{{cite web | url=https://www.photodharma.net/Indonesia/04-Jataka-Level-1-Top/04-Jataka-Level-1-Top-4.htm | title=Jātaka, the Buddha's Past Birth-Stories, Level 1 Balustrade, Top, at Borobudur }}</ref> ]] '''{{IAST|Dāna}}''' (Devanagari: {{lang|sa|दानम्}}, IAST: {{IAST|Dāna}})<ref>{{Cite web |date=2019-08-11 |title=Danam, Dānam: 1 definition |url=https://www.wisdomlib.org/definition/danam |access-date=2022-10-23 |website=Wisdom Library |language=en}}</ref> is a Sanskrit and Pali word that connotes the virtue of generosity, charity or giving of alms, in Indian religions and philosophies.<ref>{{cite book|first=William Owen|last=Cole|year=1991|title=Moral Issues in Six Religions|publisher=Heinemann|isbn=978-0435302993|pages=104–105}}</ref>{{r|ckc|pages=634–661}}

In Hinduism, Buddhism, Jainism, and Sikhism, {{transliteration|sa|dāna}} is the practice of cultivating generosity. It can take the form of giving to an individual in distress or need,<ref name=ganguli311/> or of philanthropic public projects that empower and help many.<ref name=ganguli/>

{{transliteration|sa|Dāna}} is an ancient practice in Indian traditions, tracing back to Vedic traditions.<ref name="shahsoulful">{{cite book | last1=Shah | first1=Shashank | last2=Ramamoorthy | first2=V.E. | title=Soulful Corporations: A Values-Based Perspective on Corporate Social Responsibility | publisher=Springer | year=2013 | isbn=978-81-322-1274-4 | page=125|quote=The concept of Daana (charity) dates back to the Vedic period. The Rig Veda enjoins charity as a duty and responsibility of every citizen.}}</ref><ref name=birunihind/>

==Hinduism== {{Hinduism}} {{transliteration|sa|Dāna}} (Sanskrit: {{lang|sa|दानम्}}) means giving, often in the context of donation and charity.<ref name=sedict>{{cite web|url=http://spokensanskrit.de/index.php?tinput=dAna&direction=SE&script=HK&link=yes&beginning=0|url-status=dead|title=Spoken Sanskrit Dictionary: दान|archive-url=https://web.archive.org/web/20141214071820/http://spokensanskrit.de/index.php?tinput=dAna&direction=SE&script=HK&link=yes&beginning=0 |archive-date=2014-12-14 |publisher=University of Koeln, Germany}}</ref> In other contexts, such as rituals, it can simply refer to the act of giving something.<ref name=sedict/> {{transliteration|sa|Dāna}} is related to and mentioned in ancient texts along with concepts of {{transliteration|sa|Paropakāra}} ({{lang|sa|परोपकारः}}) which means benevolent deed, helping others;<ref>{{multiref2 |1={{cite web|url=http://spokensanskrit.de/index.php?tinput=paropakAra&direction=SE&script=HK&link=yes&beginning=0|title=Spoken Sanskrit Dictionary: परोपकार|archive-url=https://web.archive.org/web/20150427203642/http://spokensanskrit.de/index.php?tinput=paropakAra&direction=SE&script=HK&link=yes&beginning=0 |archive-date=2015-04-27|publisher=University of Koeln, Germany}} |2={{cite book | last1=Marujo | first1=Helena Águeda | last2=Neto | first2=Luis Miguel | title=Positive Nations and Communities | publisher=Springer | date=16 August 2013 | isbn=978-94-007-6868-0 | page=82}} }}</ref> {{transliteration|sa|Dakshinā}} ({{lang|sa|दक्षिणा}}) which means fee one can afford;<ref>{{multiref2 |1={{cite web|url=http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0|title=Spoken Sanskrit Dictionary: दक्षिणा|archive-url=https://web.archive.org/web/20150427213425/http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0 |archive-date=2015-04-27|publisher=University of Koeln, Germany}} |2={{cite book | last=Lochtefeld | first=James G. | title=The Illustrated Encyclopedia of Hinduism | volume=A–M|publisher=Rosen Publishing Group | year=2002 | isbn=978-0-8239-3179-8 | page=169}} }}</ref> and {{transliteration|sa|Bhikshā}} ({{lang|sa|भिक्षा}}), which means alms.<ref>{{multiref2 |1={{cite web|url=http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0|title=Spoken Sanskrit Dictionary: bhikSA|archive-url=https://web.archive.org/web/20150427213425/http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0 |archive-date=2015-04-27|publisher=University of Koeln, Germany}} |2={{cite book | last1=Gomez | first1=Alberto Garcia | last2=Garcia | first2=Alberto | last3=Miranda | first3=Gonzalo | title=Religious Perspectives on Human Vulnerability in Bioethics | publisher=Springer | year= 2014 | isbn=978-94-017-8735-2 | pages=170–171}} }}</ref>

{{transliteration|sa|Dāna}} is defined in traditional texts as any action of relinquishing the ownership of what one considered or identified as one's own, and investing the same in a recipient without expecting anything in return.<ref name=kandm3>{{cite book | editor-last1=Rao | editor-first1=K. Ramakrishna | editor-last2=Paranjpe | editor-first2=A. C. | editor-last3=Dalal | editor-first3=Ajit K. | title=Handbook of Indian Psychology | publisher=Cambridge University Press | year=2008 | isbn=978-81-7596-602-4 | pages=361–382|author-last1=Krishnan |author-first1=Lilavati|author-last2=Manoj|author-first2=V.R.|chapter=Giving as a theme in the Indian psychology of values}}</ref>

While {{transliteration|sa|dāna}} is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called {{transliteration|sa|utsarga}}. This aims at larger projects such as building a rest house, school, drinking water or irrigation well, planting trees, or building a care facility, among others.<ref name=Agarwal>{{cite book | last=Agarwal | first=Sanjay | title=Daan and Other Giving Traditions in India | publisher=AccountAid India | date=2010 | isbn=978-81-910854-0-2}}</ref>{{rp|54–62}}

===Dāna in Hindu texts=== The ''Rigveda'' has the earliest discussion of {{transliteration|sa|dāna}} in the Vedas.<ref name=rhdana>{{cite journal|first=R.|last=Hindery|title=Comparative ethics in Hindu and Buddhist traditions|journal=The Journal of the International Association of Buddhist Studies|volume=2|number=1|page=105}}</ref> The ''Rigveda'' relates it to {{transliteration|sa|satya}} "truth" and in another hymn points to the guilt one feels from not giving to those in need.<ref name=rhdana/> It uses {{transliteration|sa|da}}, the root of word {{transliteration|sa|dāna}}, in its hymns to refer to the act of giving to those in distress. Ralph T. H. Griffith, for example, translates Book 10, Hymn 117 of the Rig veda as follows: {{Blockquote| <poem>The Gods have not ordained hunger to be our death: even to the well-fed man comes death in varied shape, The riches of the liberal never waste away, while he who will not give finds none to comfort him, The man with food in store who, when the needy comes in miserable case begging for bread to eat, Hardens his heart against him, when of old finds not one to comfort him.

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. He makes a friend of him in future troubles, No friend is he who to his friend and comrade who comes imploring food, will offer nothing.

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, The foolish man wins food with fruitless labour: that food – I speak the truth – shall be his ruin, He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker. </poem> |Rigveda, X.117|<ref name=rthg>The Rig Veda, Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator)</ref>}}

The Upanishads composed before {{BCE|500}} present some of the earliest Upanishadic discussion of {{transliteration|sa|dāna}}. Brihadaranyaka Upanishad, in verse 5.2.3, states that three characteristics of a good, developed person are self-restraint ({{transliteration|sa|damah}}), compassion or love for all sentient life ({{transliteration|sa|daya}}), and charity ({{transliteration|sa|dāna}}).<ref name=kane/> {{blockquote|तदेतत्त्रयँ शिक्षेद् दमं दानं दयामिति<ref>{{cite web|url=http://sanskritdocuments.org/all_sa/brinew-proofed_sa.html|archive-url=https://web.archive.org/web/20141214104135/http://sanskritdocuments.org/all_sa/brinew-proofed_sa.html|archive-date=2014-12-14|title=॥ बृहदारण्यकोपनिषत् ॥|work=sanskritdocuments.org}}</ref><br/> Learn three cardinal virtues — self restraint, charity and compassion for all life.|Brihadaranyaka Upanishad, V.ii.3|<ref name=kane/><ref>{{cite book|url=https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n843/mode/2up|title=Brihadaranyaka Upanishad|year=1950 |translator-first=Swami|translator-last=Madhavananda|publisher=Advaita Ashrama|page=816|postscript=. For discussion: pages 814–821.}}</ref>}} Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: {{transliteration|sa|tapas}} (asceticism), {{transliteration|sa|dāna}} (charity), {{transliteration|sa|arjava}} (straightforwardness), {{transliteration|sa|ahimsa}} (non-injury to all sentinent beings) and {{transliteration|sa|satyavacana}} (truthfulness).<ref name=kane>{{cite book|first=Pandurang Vaman|last=Kane|chapter-url=https://archive.org/stream/historyofdharmas029210mbp#page/n61/mode/2up|chapter=Samanya Dharma|title=History of Dharmasastra|year=1941 |publisher=Bhandarkar Oriental Research Institute|location=Poona|volume=2, Part 1|page=5}}</ref>

''Bhagavad Gita'' describes the right and wrong forms of {{transliteration|sa|dāna}} in verses 17.20 through 17.22.<ref name=ckc>{{cite book | last=Chapple | first=Christopher Key | title=The Bhagavad Gita | publisher=SUNY Press | date=19 March 2009 | isbn=978-1-4384-2842-0}}</ref>{{rp|653–655}} It defines {{transliteration|sa|sāttvikam}} (good, enlightened, pure) charity, in verse 17.20, as that given without expectation of return, at the proper time and place, and to a worthy person. It defines {{transliteration|sa|rajas}} (passion, ego driven, active) charity, in verse 17.21, as that given with the expectation of some return, or with a desire for fruits and results, or grudgingly. It defines {{transliteration|sa|tamas}} (ignorant, dark, destructive) charity, in verse 17.22, as that given with contempt, to unworthy person(s), at a wrong place and time. In Book 17, Bhadwad Gita suggests steadiness in {{transliteration|sa|sattvikam dāna}}, or the good form of charity is better; and that {{transliteration|sa|tamas}} should be avoided.{{r|ckc|pages=634–661}} These three psychological categories are referred to as the {{transliteration|sa|guṇa}}s in Hindu philosophy.<ref>{{cite book | last=Bernard | first=Theos | title=Hindu Philosophy | publisher=Motilal Banarsidass Publ. | date=1999 | isbn=978-81-208-1373-1 | pages=92–94}}</ref>

The ''Adi Parva'' of the Hindu Epic ''Mahabharata'', in Chapter 91, states that a person must first acquire wealth by honest means, then embark on charity; be hospitable to those who come to him; never inflict pain on any living being; and share a portion with others whatever he consumes.<ref>{{cite book|translator-first=M.N.|translator-last=Dutt|chapter-url=https://archive.org/stream/aproseenglishtr00duttgoog#page/n143/mode/2up|chapter=XCI: Sambhava Parva|title=Adi Parva |year=1895 | page=132|publisher=Calcutta, Printed by H.C. Dass }}</ref>{{rp|3–4}} In Chapter 87 of ''Adi Parva'', it calls sweet speech and refusal to use harsh words or wrong others even if you have been wronged, as a form of charity. In the ''Vana Parva'', Chapter 194, the Mahabharata recommends that one must, "conquer the mean by charity, the untruthful by truth, the wicked by forgiveness, and dishonesty by honesty".<ref>{{cite book|translator-first=M.N.|translator-last=Dutt|chapter-url=https://archive.org/stream/aproseenglishtr00duttgoog#page/n737/mode/2up|title=Vana Parva|chapter=CXCIV: Markandeya Samasya Parva|year=1895 |page=291|publisher=Calcutta, Printed by H.C. Dass }}</ref>{{rp|6}} ''Anushasana Parva'' in Chapter 58, recommends public projects as a form of dāna.<ref name=ganguli>{{cite book|chapter-url=https://archive.org/details/mahabharataofkri08royp/page/306/mode/2up?view=theater|title=Mahabharata|chapter=Anusasana Parva|at=LVIII|translator-last=Ganguli|translator-first=Kisari Mohan|year=1893|location=Calcutta|publisher=Bharata Press}}</ref> It discusses the building of drinking water tanks for people and cattle as a noble form of giving, as well as giving of lamps for lighting dark public spaces.<ref name=ganguli/> In later sections of Chapter 58, it describes planting public orchards, with trees that give fruits to strangers and shade to travelers, as meritorious acts of benevolent charity.<ref name=ganguli/> In Chapter 59 of Book 13 of the ''Mahabharata'', Yudhishthira and Bhishma discuss the best and lasting gifts between people:

{{blockquote|An assurance unto all creatures with love and affection and abstention from every kind of injury, acts of kindness and favor done to a person in distress, whatever gifts are made without the giver's ever thinking of them as gifts made by him, constitute, O chief of Bharata's race, the highest and best of gifts ({{transliteration|sa|dāna}}).|The Mahabharata, XIII.59<ref name=ganguli311>{{cite book|chapter-url=https://archive.org/details/mahabharataofkri08royp/page/310/mode/2up?view=theater|title=Mahabharata|chapter=Anusasana Parva|at=LIX|translator-last=Ganguli|translator-first=Kisari Mohan|year=1893|location=Calcutta|publisher=Bharata Press|quote=अभयं सर्वभूतेभ्यॊ वयसने चाप्य अनुग्रहम<br>यच चाभिलषितं दद्यात तृषितायाभियाचते<br>दत्तं मन्येत यद दत्त्वा तद '''दानं''' शरेष्ठम उच्यते<br>दत्तं दातारम अन्वेति यद '''दानं''' भरतर्षभ}}</ref>}}

The ''Bhagavata Purana'' discusses when {{transliteration|sa|dāna}} is proper and when it is improper. In Book 8, Chapter 19, verse 36 it states that charity is inappropriate if it endangers and cripples modest livelihood of one's biological dependents or of one’s own. Charity from surplus income above that required for modest living is recommended in the Puranas.{{r|Agarwal|page=43}}

Hindu texts exist in many Indian languages. For example, the ''Tirukkuṛaḷ'', written between {{BCE|200}} and {{CE|400}}, is one of the most cherished classics on Hinduism written in a South Indian language. It discusses charity, dedicating Chapter 23 of Book 1 on Virtues to it.<ref name=tirukkural/> ''Tirukkuṛaḷ'' suggests charity is necessary for a virtuous life and happiness. In it, Thiruvalluvar states in Chapter 23: "Giving to the poor is true charity, all other giving expects some return"; "Great, indeed, is the power to endure hunger. Greater still is the power to relieve other's hunger"; "Giving alms is a great reward in itself to one who gives".<ref name=tirukkural>{{cite book|title=Tirukkuṛaḷ|url=https://archive.org/details/in.ernet.dli.2015.24915/page/n6/mode/1up|author-link=Thiruvalluvar|author=Tiruvaḷḷuvar|translator-last=Dikshitar|translator-first=V.R. Ramachandra|year=1944}}</ref>{{rp|47}} In Chapter 101, he states: "Believing wealth is everything, yet giving away nothing, is a miserable state of mind"; "Vast wealth can be a curse to one who neither enjoys it nor gives to the worthy".{{r|tirukkural|page=205}} Like the Mahabharata, Tirukkuṛaḷ also extends the concept of charity to deeds (body), words (speech) and thoughts (mind). It states that a brightly beaming smile, the kindly light of loving eye, and saying pleasant words with sincere heart is a form of charity that every human being should strive to give.{{r|tirukkural|page=21}}

==={{transliteration|sa|Dāna}} in rituals=== {{transliteration|sa|Dāna}} is also used to refer to rituals. For example, in a Hindu wedding, {{transliteration|sa|Dānakanyādāna}} ({{lang|sa|कन्यादान}}) refers to the ritual where a father gives his daughter's hand in marriage to the groom, after asking the groom to promise that he will never fail in his pursuit of dharma (moral and lawful life), artha (wealth) and kama (love). The groom promises to the bride's father, and repeats his promise three times in presence of all gathered as witness.<ref>{{multiref2 |1={{cite book | last=Prabhu | first=Pandharinath H. | title=Hindu Social Organization | publisher=Popular Prakashan | date=1991 | isbn=978-81-7154-206-2 | pages=164–165}} |2={{cite book|last=Kane|first=P.V.|year=1974|title=History of Dharmasastra: Ancient and Medieval Civil Law in India|volume=2|issue=1 |publisher=Bhandarkar Oriental Research Institute|pages=531–538}} }}</ref>

Other types of charity includes donating means of economic activity and food source. For example, {{transliteration|sa|godāna}} (donation of a cow),<ref>{{cite book|last=Padma|first=Eṃ. Bi|year=1993|title=The Position of Women in Mediaeval Karnataka|location=Prasaranga|publisher=University of Mysore Press|page=164}}</ref> {{transliteration|sa|bhudāna}} ({{lang|sa|भूदानम्}}) (donation of land), and {{transliteration|sa|vidyādāna}} or {{transliteration|sa|jñānadāna}} ({{lang|sa|विद्यादानम्}}, {{lang|sa|ज्ञानदानम्}}): Sharing knowledge and teaching skills, {{transliteration|sa|aushadhādāna}} ({{lang|sa|औषधदानम्}}): Charity of care for the sick and diseased, {{transliteration|sa|abhayadāna}} ({{lang|sa|अभयदानम्}}): giving freedom from fear (asylum, protection to someone facing imminent injury), and {{transliteration|sa|anna dāna}} ({{lang|sa|अन्नादानम्}}): Giving food to the poor, needy and all visitors.<ref>{{cite book | last=Dubois | first=Abbe J.A. | translator-last=Beauchamp| translator-first=Henry K.| title=Hindu Manners, Customs and Ceremonies | publisher=Cosimo, Inc. | date=1906 | pages=223, 483–495|url=https://archive.org/details/hindumannerscust1906dubo/page/482/mode/2up}}</ref>

===The effect of {{transliteration|sa|dāna}}=== Charity is held as a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity.<ref name=kandm3/> Some texts reason, referring to the nature of social life, that charity is a form of good karma that affects one's future circumstances and environment, and that good charitable deeds lead to good future life because of the reciprocity principle.<ref name=kandm3/> {{Blockquote| <poem>Living creatures get influenced through {{transliteration|sa|dānam}}, Enemies lose hostility through {{transliteration|sa|dānam}}, A stranger may become a loved one through {{transliteration|sa|dānam}}, Vices are killed by {{transliteration|sa|dānam}}.</poem> |A Hindu Proverb|{{r|kandm3|pages=365–366}}}}

Other Hindu texts, such as ''Vyasa Samhita'', state that reciprocity may be innate in human nature and social functions but {{transliteration|sa|dāna}} is a virtue in itself, as doing good lifts the nature of one who gives.<ref>{{cite book|translator-first=Manmatha Nath|translator-last=Dutt|title=The Dharam Shastra: Hindu Religious Codes|date=1979|orig-date=1906|volume=3|publisher=Cosmo Publishers|location=New Delhi|pages=526–533|url=https://archive.org/details/in.ernet.dli.2015.46055/page/n34/mode/1up?q=reciprocity}}</ref> The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. {{transliteration|sa|Dāna}}, thus, is a dharmic act, requires an idealistic-normative approach, and has spiritual and philosophical context.<ref name=kandm3/> The donor's intent and responsibility for diligence about the effect of {{transliteration|sa|dāna}} on the recipient is as important as the {{transliteration|sa|dāna}} itself. While the donor should not expect anything in return with {{transliteration|sa|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.<ref name=kandm3/> Some medieval era authors state that {{transliteration|sa|dāna}} is best done with {{transliteration|sa|shraddha}} (faith), which is defined as being in good will, cheerful, welcoming the recipient of the charity and giving without {{transliteration|sa|anasuya}} (finding faults in the recipient).{{r|bilimoriadaana|pages=196–197}} These scholars of Hinduism, states Kohler,{{Specify|reason=who is Kohler? what makes Kohler an authority?|date=July 2023}} suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the {{transliteration|sa|dāna}} ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view.<ref name=bilimoriadaana>{{cite book|first=Maria|last=Heim|editor-first1=P.|editor-last1=Bilimoria|editor-last2=Prabhu|editor-first2=J.|editor-last3=Sharma|editor-first3=R.|year=2007|chapter=Dana as a Moral Category|title=Indian Ethics: Classical Traditions and Contemporary Challenges|volume=1|isbn=978-0754633013}}</ref>{{rp|196–197}}

===In historical record=== Xuanzang, the Chinese pilgrim to India, describes many {{transliteration|sa|Punya-śālās}} (houses of goodness, merit, charity) in his {{CE|7th-century}} memoir.<ref name=Beal1968/><ref>{{cite journal|author=Tan Chung|year=1970|title=Ancient Indian Life Through Chinese Eyes|journal=Proceedings of the Indian History Congress|volume=32|pages=137–149|jstor=44141059}}</ref> He mentions these Punyasalas and Dharmasalas in Takka (Punjab) and other north Indian places such as near the Deva temples of Haridwar at the mouth of river Ganges and eight Deva temples in Mulasthanapura. These, recorded Xuanzang, served the poor and the unfortunate, providing them food, clothing and medicine, also welcoming travelers and the destitute. So common were these, he wrote, that "travelers [like him] were never badly off."<ref name=Beal1968>{{cite book|author=Hiuen Tsiang|translator-first=Samuel|translator-last=Beal|date=1906|title=Si-yu-ki: Buddhist Records of the Western World|orig-date=629|location=London|publisher=Kegan Paul, Trench, Trubner, & Co.|pages=[https://archive.org/details/in.gov.ignca.34983/page/n271/mode/2up 165–166] (Vol. 1), [https://archive.org/details/in.gov.ignca.34983/page/n304/mode/1up 198] (Vol. 1), [https://archive.org/details/dli.csl.6122/page/n295/mode/2up 274–275] (Vol. 2)}}</ref>

Al-Biruni, the Persian historian, who visited and lived in India for 16 years from about {{CE|1017}}, mentions the practice of charity and almsgiving among Hindus as he observed during his stay. He wrote, "It is obligatory with them (Hindus) every day to give alms as much as possible."<ref name=birunihind>{{cite book|last=Bīrūnī|first=Muḥammad ibn Aḥmad|title=Alberuni's India|volume=2|chapter-url=http://www.columbia.edu/cu/lweb/digital/collections/cul/texts/ldpd_5949073_002/pages/ldpd_5949073_002_00000157.html?toggle=image&menu=maximize&top=&left= |chapter=LXVII: On Alms, and how a man must spend what he earns|location=London|publisher=Kegan Paul, Trübner & Co.|date=1910|pages=149–150}}</ref>

{{blockquote|After the taxes, there are different opinions on how to spend their income. Some destine one-ninth of it for alms.<ref>Al Biruni states that another one-ninth is put into savings/reserve, one-ninth in investment/trade for profits</ref> Others divide this income (after taxes) into four portions. One fourth is destined for common expenses, the second for liberal works of a noble mind, the third for alms, and the fourth for being kept in reserve.| Abū Rayḥān al-Bīrūnī, Tarikh Al-Hind, {{CE|11th century}}<ref name="birunihind"/> }}

''Satram''s, called ''Choultry'', ''Dharamsala'', or ''Chathram''s in parts of India, have been one expression of Hindu charity. Satrams are shelters (rest houses) for travelers and the poor, with many serving water and free food. These were usually established along the roads connecting major Hindu temple sites in South Asia as well as near major temples.<ref>{{multiref2 |1={{cite book | last=Kumari | first=Koutha Nirmala | title=History of the Hindu Religious Endowments in Andhra Pradesh | publisher=Northern Book Centre | date=1998 | isbn=978-81-7211-085-7 | page=128}} |2={{cite book | last=Neelima | first=Kota | title=Tirupati | date=2012 | isbn=978-81-8400-198-3 | pages=50–52| publisher=Random House Publishers India }} |3={{cite book | last=Reddy | first=Prabhavati C. | title=Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India | publisher=Routledge Hindu Studies | date=2014 | isbn=978-0-415-65997-0 | page=190}} |4={{cite news|url=http://www.thehindu.com/todays-paper/tp-features/tp-sundaymagazine/sanctuaries-of-times-past/article487938.ece|title=Sanctuaries of times past|work=The Hindu|date=June 27, 2010|first=Pradeep|last=Chakravarthy}} }}</ref>

Hindu temples served as charitable institutions. Burton Stein<ref name=burste/> states that South Indian temples collected donations (''melvarum'') from devotees, during the Chola dynasty and Vijayanagara Empire periods in {{CE|the 1st millennium through the first half of the 2nd millennium}}.<ref>{{cite book | last=Aiyangar | first=Sakkottai Krishnaswami | title=Ancient India: Collected Essays on the Literary and Political History | publisher=Asian Educational Services | date=2004 | isbn=978-81-206-1850-3 | pages=158–164}}</ref> These {{transliteration|sa|dāna}} were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation.<ref name=burste>{{cite journal|first=Burton|last=Stein|author-link=Burton Stein|title=The Economic Function of a Medieval South Indian Temple|journal=The Journal of Asian Studies|volume=19|date=February 1960|issue=2 |pages=163–76|doi=10.2307/2943547 |jstor=2943547 |s2cid=162283012 }}</ref><ref>{{cite journal|first=Burton|last=Stein|author-link=Burton Stein|date=February 4, 1961|title=The state, the temple and agriculture development|journal=The Economic Weekly Annual|pages=179–187}}</ref>

===Hindu treatises on dāna=== ''Mitākṣarā'' by Vijñāneśvara is an 11th-century canonical discussion and commentary on dāna, composed under the patronage of Chalukya dynasty.<ref name=Heim2004>{{cite book | last=Heim | first=Maria | title=Theories of the Gift in South Asia: Hindu, Buddhist, and Jain | publisher=Psychology Press | date=1 June 2004 | isbn=978-0-203-50226-6 | page=}}</ref>{{rp|6}} The discussion about charity is included in its thesis on ''ācāra'' (moral conduct).

Major Sanskrit treatises that discuss ethics, methods and rationale for charity and alms giving in Hinduism include, states Maria Heim,{{r|Heim2004|pages=4–5}} the 12th-century ''Dāna Kānda'' "Book of Giving" by Laksmidhara of Kannauj, the 12th-century ''Dāna Sāgara'' "Sea of Giving" by Ballālasena of Bengal, and the 14th-century sub-book ''Dānakhanda'' in ''Caturvargacintamani'' "The Gem of the Four Aims of Human Life" by Hemadiri of Devagiri (modern Daulatabad, Maharashtra). The first two are few hundred page treatises each, while the third is over a thousand-page compendium on charity, from a region that is now part of modern-day eastern Maharashtra and Telangana; the text influenced Hindus of Deccan region and South India from 14th to 19th centuries.{{r|Heim2004|pages=4–5}}

==Buddhism== {{See also|Merit (Buddhism)}} [[File:Three monks chanting in Lhasa, 1993.jpg|thumb|250px|Three monks chanting in Lhasa, Tibet. 1993.]] [[File:SuleDonation.webm|thumb|250px|Donating in Sule Pagoda (Yangon)]] {{transliteration|pi|Dāna}} as a formal religious act is directed by the Buddhist laity specifically to a monastic or spiritually-developed person.<ref>{{Cite book |last=Harvey |first=Peter |title=An Introduction to Buddhism: Teachings, History and Practices |date=2013 |publisher=Cambridge University Press |isbn=978-0-521-67674-8 |edition=2. |location=Cambridge |pages=267}}</ref> In Buddhist thought, it has the effect of purifying and transforming the mind of the giver.<ref>{{cite book|title=Buddhism|publisher=Continuum|location=New York|page=186|editor-first=Peter|editor-last=Harvey|isbn=0826453503|date=2001|chapter=The structure of Buddhist ethical teaching|first=Stewart|last=McFarlane}}</ref>

Generosity developed through giving leads to experience of material wealth and possibly being reborn in happy states. In the Pāli Canon's ''Dighajanu Sutta'', generosity (denoted there by the Pāli word {{transliteration|pi|cāga}}, which can be synonymous with {{transliteration|pi|dāna}}) is identified as one of the four traits conditioning happiness and wealth in the next life. Conversely, lack of giving leads to unhappy states and poverty.

{{transliteration|pi|Dāna}} leads to one of the {{transliteration|pi|pāramitās}} or "perfections", the {{transliteration|pi|dānapāramitā}}. This can be characterized by unattached and unconditional generosity, giving and letting go.<ref>{{cite web |title=The Six Perfections (Paramitas) in Buddhism: The Qualities of an Enlightened One |url=https://enlightenmentthangka.com/blogs/thangka/the-six-perfections-the-qualities-of-an-enlightened-one |access-date=27 February 2026 |website=Enlightenment Thangka}}</ref>{{citation needed|date=June 2015}}

Buddhists believe that giving without seeking anything in return leads to greater spiritual wealth. Moreover, it reduces the acquisitive impulses that ultimately lead to continued suffering<ref>{{cite book |author= Tsong-kha-pa |author-link= Je Tsongkhapa |translator= the Lamrim Chenmo Translation Committee|editor-first=Guy|editor-last=Newland |editor-first2=Joshua|editor-last2=Cutler |title= The Great Treatise on the Stages of the Path to Enlightenment, Volume II |year=2002|publisher= Snow Lion |location= Canada |isbn= 1-55939-168-5 |pages=236, 238}}</ref> from egotism.

{{transliteration|pi|Dāna}}, or generosity, can be given in both material or immaterial ways. Spiritual giving—or the gift of noble teachings, known as {{transliteration|pi|dhamma-dāna}}, is said by the Buddha to surpass all other gifts. This type of generosity includes those who elucidate the Buddha’s teachings, such as monks who preach sermons or recite from the Tripiṭaka, teachers of meditation, unqualified persons who encourage others to keep precepts, or helping support teachers of meditation. The most common form of giving is in material gifts such as food, money, robes, and medicine.<ref>{{Cite web|title=Dana: The Practice of Giving|url=https://www.accesstoinsight.org/lib/authors/various/wheel367.html|access-date=2020-11-21|website=Access to Insight|editor=Bikkhu Bodhi|year=1995}}</ref>

==Jainism== {{transliteration|sa|Dāna}} is described as a virtue and duty in Jainism, just as it is in Buddhist texts and Hindu texts like ''Mitaksara'' and ''Vahni Purana''.{{r|Heim2004|pages=47–49}} It is considered an act of compassion, and must be done with no desire for material gain.<ref name="thomaswatts">{{cite book | editor-last=Odekon | editor-first=Mehmet | last=Watts|first=Thomas D.|chapter=Charity|title=Encyclopedia of World Poverty | publisher=SAGE | date=2006 | isbn=978-1-4129-1807-7 | page=143}}</ref> Four types of ''dāna'' are discussed in the texts of Jainism: {{transliteration|sa|Ahara-dana}} (donation of food), {{transliteration|sa|Ausadha-dana}} (donation of medicine), {{transliteration|sa|Jnana-dana}} (donation of knowledge) and {{transliteration|sa|Abhaya-dana}} (giving of protection or freedom from fear, asylum to someone under threat).<ref name="thomaswatts" /> {{transliteration|sa|Dāna}} is one of ten means to gain positive karma in the soteriological theories of Jainism. Medieval era texts of Jainism dedicate a substantial portion of their discussions to the need and virtue of {{transliteration|sa|dāna}}.{{r|bilimoriadaana|pages=193–205}} For example,''Yashastilaka'''s book VIII section 43 is dedicated to the concept of {{transliteration|sa|dāna}} in Jainism.<ref>{{cite book |last=Singh |first=Ram Bhushan Prasad |title=Jainism in Early Medieval Karnataka |url={{Google books|JtWGm4E4qZIC|plainurl=yes}} |year=2008 |orig-year=1975 |publisher=Motilal Banarsidass |isbn=978-81-208-3323-4 |page=82}}</ref>

The practice of ''dāna'' is most commonly seen when lay people give alms to the monastic community. In Jainism, monks and nuns are not supposed to be involved in the process of making food and they also cannot purchase food since they cannot possess money. Therefore, ''dāna'' is important for the sustenance of the Jain monastic community. The lay donor also benefits from the act of ''dāna'' because "''dāna'' is accepted as being a means of gaining merit and improving the quality of [their] destiny."<ref>{{Cite book |last=Dundas |first=Paul |title=The Jains |date=2002 |publisher=Routledge |isbn=978-0-415-26605-5 |edition=2nd |series=Library of religious beliefs and practices |location=London; New York |pages=174}}</ref>

==Sikhism== {{expand section|date=June 2015}} {{transliteration|sa|Dāna}}, called {{transliteration|pa|Vand Chhako}}, is considered one of three duties of Sikhs.<ref>{{cite web|url=https://www.bbc.co.uk/religion/religions/sikhism/beliefs/beliefs.shtml|title=Sikh Beliefs|date=2009-09-24|website=BBC Religions}}</ref> The duty entails sharing part of one's earnings with others, by giving to charity and caring for others. Examples of {{transliteration|sa|dāna}} in Sikhism include selfless service and {{transliteration|pa|langar}}.<ref>{{cite book | last=Fleming | first=Marianne | title=Thinking about God and Morality | publisher=Heinemann | date=2003 | isbn=978-0-435-30700-4 | page=45}}</ref>

==See also== {{div col |colwidth=30em}} * {{annotated link|Alms}} * {{annotated link|Buddhist ethics}} * {{annotated link|Buddhist economics}} * {{annotated link|Charity (practice)}} * Dhutanga * {{annotated link|Dīghajāṇu Sutta}} * {{annotated link|Economic anthropology}} * {{annotated link|Gift economy}} * {{annotated link|Merit (Buddhism)}} * {{annotated link|Niyama}} * {{annotated link|Offering (Buddhism)}} * {{annotated link|Pāramī}} * {{annotated link|Philanthropy}} * {{annotated link|Tulabhara}} * {{annotated link|Vessantara Jātaka}} * {{annotated link|Virtue}} * {{annotated link|Tithe}} * {{annotated link|Yavanarajya inscription}} * {{annotated link|Zidqa}} {{div col end}}

==References== ===Citations=== {{reflist|30em}}

==Further reading== * {{cite book|url=https://www.ubs.com/content/dam/ubs/global/wealth_management/philanthropy_valuesbased_investments/indian-philanthrophy.pdf|title=Revealing Indian Philanthropy|editor-first1=Mathieu|editor-last1=Cantegreil|editor-first2=Dweep|editor-last2=Chanana|editor-first3=Ruth|editor-last3=Kattumuri|publisher=Alliance Publishing Trust|year=2013|isbn=9781907376191|access-date=2023-07-05|archive-date=2023-07-05|archive-url=https://web.archive.org/web/20230705153545/https://www.ubs.com/content/dam/ubs/global/wealth_management/philanthropy_valuesbased_investments/indian-philanthrophy.pdf|url-status=dead}} * {{cite book | last=Nath | first=Vijay | title=Dāna, Gift System in Ancient India, c. 600 B.C.–c. A.D. 300: a socio-economic perspective | publisher=Munshiram Manoharlal Publishers|location=New Delhi | year=1987 | isbn=978-81-215-0054-8}} * {{cite web|url=http://eprints.qut.edu.au/49998/1/49998.pdf|first=K.A.N.|last=Singh|title=Current Status of Philanthropy in India|date=September 2002}}

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{{Buddhism topics}} {{LayBuddhistPractices2}} {{Sri Lankan Buddhist Observances}} {{Hindudharma}} {{Charity}} {{Virtues}}

Category:Alms in Buddhism Category:Alms in Hinduism Category:Buddhist ethics Category:Hindu ethics Category:Hindu philosophical concepts Category:Jain ethics Category:Pali words and phrases Category:Relational ethics Category:Sanskrit words and phrases Category:Wholesome factors in Buddhism