Буддизм, индуизм және джайнизмде қайырымдылық тұжырымы

Concept of charity in Buddhism, Hinduism and Jainism

Dāna (Devanagari: दान, IAST: Dāna) is a Sanskrit and Pali word that connotes the virtue of generosity, charity or giving of alms, in Indian religions and philosophies. In Hinduism, Buddhism, Jainism, and Sikhism, dāna is the practice of cultivating generosity. It can take the form of giving to an individual in distress or need, In other contexts, such as rituals, it can simply refer to the act of giving something. Dakshinā (दक्षिणा) which means fee one can afford; and Bhikshā (भिक्षा), which means alms. 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. While dāna is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called 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.

The Rigveda has the earliest discussion of dāna in the Vedas. The Rigveda relates it to satya "truth" and in another hymn points to the guilt one feels from not giving to those in need. The Upanishads, composed before , present some of the earliest Upanishadic discussion of dāna. Brihadaranyaka Upanishad, in verse 5.2.3, states that three characteristics of a good, developed person are self restraint (damah), compassion or love for all sentient life (daya), and charity (dāna). Learn three cardinal virtues — self restraint, charity and compassion for all life.|Brihadaranyaka Upanishad, V. ii.3|
Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: [[Tapas (Sanskrit) (asceticism), dāna (charity), arjava (straightforwardness), ahimsa (non injury to all sentinent beings) and satyavacana (truthfulness). Bhagavad Gita describes the right and wrong forms of dāna in verses 17.20 through 17.22. It defines 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 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 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 sattvikam dāna, or the good form of charity is better; and that tamas should be avoided. These three psychological categories are referred to as the guṇas 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. 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". 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. The Bhagavata Purana discusses when 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. Hindu texts exist in many Indian languages. For example, the Tirukkuṛaḷ, written between and , 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. 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". 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.

Dāna is also used to refer to rituals. For example, in a Hindu wedding, Dānakanyādāna (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. Other types of charity includes donating means of economic activity and food source. For example, godāna (donation of a cow), bhudāna (भूदान) (donation of land), and vidyādāna or [[jnana (विद्यादान, ज्ञानदान): Sharing knowledge and teaching skills, aushadhādāna (औषधदान): Charity of care for the sick and diseased, abhayadāna (अभयदान): giving freedom from fear (asylum, protection to someone facing imminent injury), and anna dāna (अन्नादान): Giving food to the poor, needy and all visitors.

Charity is held as a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity. The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. Dāna, thus, is a dharmic act, requires an idealistic normative approach, and has spiritual and philosophical context.

Xuanzang, the Chinese pilgrim to India, describes many Punya śālās (houses of goodness, merit, charity) in his 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 , 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." quote|After the taxes, there are different opinions on how to spend their income. Some destine one ninth of it for alms. 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,

Hindu temples served as charitable institutions. Burton Stein These dāna were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation.

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

Dāna as a formal religious act is directed 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 cāga, which can be synonymous with 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. Dāna leads to one of the pāramitās or "perfections", the dānapāramitā. This can be characterized by unattached and unconditional generosity, giving and letting go. 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. Dāna, or generosity, can be given in both material or immaterial ways. Spiritual giving—or the gift of noble teachings, known as 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.

Dāna is, as in Hindu texts like Mitaksara and Vahni Purana and in Buddhist texts, described as a virtue and duty in Jainism. 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: Ahara dana (donation of food), Ausadha dana (donation of medicine), Jnana dana (donation of knowledge) and Abhaya dana (giving of protection or freedom from fear, asylum to someone under threat).

Dāna, called Vand Chhako, 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 dāna in Sikhism include selfless service and [[Langar (Sikhism).