Английская Википедия:Dāna

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Шаблон:Transliteration is any form of giving.

Buddhist Dana

In Buddhist culture, Шаблон:Transliteration (donation) is any relinquishing of ownership to a recipient without expecting anything in return.

Dana

The Buddha and a monk are shown in a relief from Borobudur, Indonesia, making an alms round.

Шаблон:IAST (Devanagari: Шаблон:Lang, IAST: Шаблон:IAST) is a Sanskrit and Pali word that connotes the virtue of generosity, charity or giving of alms, in Indian religions and philosophies.Шаблон:R

In Hinduism, Buddhism, Jainism, and Sikhism, Шаблон:Transliteration is the practice of cultivating generosity. It can take the form of giving to an individual in distress or need, or of philanthropic public projects that empower and help many.

Шаблон:Transliteration is an ancient practice in Indian traditions, tracing back to Vedic traditions.

Hinduism

Шаблон:Hinduism Шаблон:Transliteration (Sanskrit: Шаблон:Lang) means giving, often in the context of donation and charity. In other contexts, such as rituals, it can simply refer to the act of giving something. Шаблон:Transliteration is related to and mentioned in ancient texts along with concepts of Шаблон:Transliteration (Шаблон:Lang) which means benevolent deed, helping others; Шаблон:Transliteration (Шаблон:Lang) which means fee one can afford; and Шаблон:Transliteration (Шаблон:Lang), which means alms.

Шаблон:Transliteration 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.

While Шаблон:Transliteration is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called Шаблон:Transliteration. 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.Шаблон:Rp

Dāna in Hindu texts

The Rigveda has the earliest discussion of Шаблон:Transliteration in the Vedas. The Rigveda relates it to Шаблон:Transliteration "truth" and in another hymn points to the guilt one feels from not giving to those in need. It uses Шаблон:Transliteration, the root of word Шаблон:Transliteration, 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: Шаблон:Quote

The Upanishads, composed before Шаблон:BCE, present some of the earliest Upanishadic discussion of Шаблон:Transliteration. Brihadaranyaka Upanishad, in verse 5.2.3, states that three characteristics of a good, developed person are self-restraint (Шаблон:Transliteration), compassion or love for all sentient life (Шаблон:Transliteration), and charity (Шаблон:Transliteration). Шаблон:Quote Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: Шаблон:Transliteration (asceticism), Шаблон:Transliteration (charity), Шаблон:Transliteration (straightforwardness), Шаблон:Transliteration (non-injury to all sentinent beings) and Шаблон:Transliteration (truthfulness).

Bhagavad Gita describes the right and wrong forms of Шаблон:Transliteration in verses 17.20 through 17.22.Шаблон:Rp It defines Шаблон:Transliteration (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 Шаблон:Transliteration (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 Шаблон:Transliteration (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 Шаблон:Transliteration, or the good form of charity is better; and that Шаблон:Transliteration should be avoided.Шаблон:R These three psychological categories are referred to as the Шаблон:Transliterations in Hindu philosophy.

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.Шаблон:Rp 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".Шаблон:Rp Anushasana Parva in Chapter 58, recommends public projects as a form of dāna. 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. 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. In Chapter 59 of Book 13 of the Mahabharata, Yudhishthira and Bhishma discuss the best and lasting gifts between people:

The Bhagavata Purana discusses when Шаблон:Transliteration 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.Шаблон:R

Hindu texts exist in many Indian languages. For example, the Tirukkuṛaḷ, written between Шаблон:BCE and Шаблон:CE, 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. Tirukkuṛaḷ suggests charity is necessary for an 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".Шаблон:Rp 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".Шаблон:R 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.Шаблон:R

Шаблон:Transliteration in rituals

Шаблон:Transliteration is also used to refer to rituals. For example, in a Hindu wedding, Шаблон:Transliteration (Шаблон:Lang) 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.

Other types of charity includes donating means of economic activity and food source. For example, Шаблон:Transliteration (donation of a cow), Шаблон:Transliteration (Шаблон:Lang) (donation of land), and Шаблон:Transliteration or Шаблон:Transliteration (Шаблон:Lang, Шаблон:Lang): Sharing knowledge and teaching skills, Шаблон:Transliteration (Шаблон:Lang): Charity of care for the sick and diseased, Шаблон:Transliteration (Шаблон:Lang): giving freedom from fear (asylum, protection to someone facing imminent injury), and Шаблон:Transliteration (Шаблон:Lang): Giving food to the poor, needy and all visitors.

The effect of Шаблон:Transliteration

Charity is held as a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity. 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. Шаблон:Quote

Other Hindu texts, such as Vyasa Samhita, state that reciprocity may be innate in human nature and social functions but Шаблон:Transliteration is a virtue in itself, as doing good lifts the nature of one who gives. The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. Шаблон:Transliteration, thus, is a dharmic act, requires an idealistic-normative approach, and has spiritual and philosophical context. The donor's intent and responsibility for diligence about the effect of Шаблон:Transliteration on the recipient is as important as the Шаблон:Transliteration itself. While the donor should not expect anything in return with Шаблон:Transliteration, 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. Some medieval era authors state that Шаблон:Transliteration is best done with Шаблон:Transliteration (faith), which is defined as being in good will, cheerful, welcoming the recipient of the charity and giving without Шаблон:Transliteration (finding faults in the recipient).Шаблон:R These scholars of Hinduism, states Kohler,Шаблон:Specify suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the Шаблон:Transliteration ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view.Шаблон:Rp

In historical record

Xuanzang, the Chinese pilgrim to India, describes many Шаблон:Transliteration (houses of goodness, merit, charity) in his Шаблон:CE memoir. 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."

Al-Biruni, the Persian historian, who visited and lived in India for 16 years from about Шаблон:CE, 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."

Satrams, called Choultry, Dharamsala, or Chathrams 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.

Hindu temples served as charitable institutions. Burton Stein states that South Indian temples collected donations (melvarum) from devotees, during the Chola dynasty and Vijayanagara Empire periods in Шаблон:CE. These Шаблон:Transliteration were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation.

Hindu treatises on dāna

Mitākṣarā by Vijñāneśvara is an 11th-century canonical discussion and commentary on dāna, composed under the patronage of Chalukya dynasty.Шаблон:Rp 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,Шаблон:R 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.Шаблон:R

Buddhism

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Three monks chanting in Lhasa, Tibet. 1993.

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Donating in Sule Pagoda (Yangon)

Шаблон:Transliteration as a formal religious act is directedШаблон:Clarify specifically to a monastic or spiritually-developed person. In Buddhist thought, it has the effect of purifying and transforming the mind of the giver.

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 Шаблон:Transliteration, which can be synonymous with Шаблон:Transliteration) 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.

Шаблон:Transliteration leads to one of the Шаблон:Transliteration or "perfections", the Шаблон:Transliteration. This can be characterized by unattached and unconditional generosity, giving and letting go.Шаблон:Citation needed

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 from egotism.

Шаблон:Transliteration, or generosity, can be given in both material or immaterial ways. Spiritual giving—or the gift of noble teachings, known as Шаблон:Transliteration, 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.

Jainism

Шаблон:Transliteration is, as in Hindu texts like Mitaksara and Vahni Purana and in Buddhist texts, described as a virtue and duty in Jainism.Шаблон:R It is considered an act of compassion, and must be done with no desire for material gain. Four types of Dana are discussed in the texts of Jainism: Шаблон:Transliteration (donation of food), Шаблон:Transliteration (donation of medicine), Шаблон:Transliteration (donation of knowledge) and Шаблон:Transliteration (giving of protection or freedom from fear, asylum to someone under threat). Шаблон:Transliteration 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 Шаблон:Transliteration.Шаблон:R Yashastilaka's book VIII section 43 is dedicated to the concept of Шаблон:Transliteration in Jainism.

Sikhism

Шаблон:Expand section Шаблон:Transliteration, called Шаблон:Transliteration, is considered one of three duties of Sikhs. The duty entails sharing part of one's earnings with others, by giving to charity and caring for others. Examples of Шаблон:Transliteration in Sikhism include selfless service and Шаблон:Transliteration.

See also

• Шаблон:Annotated link
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Further reading

• Шаблон:Cite book
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• Шаблон:Cite web

Шаблон:Buddhism topics Шаблон:LayBuddhistPractices2 Шаблон:Hindudharma Шаблон:Charity Шаблон:Virtues