Dāna

Dāna (दान) is a Sanskrit and Pali word that connotes the virtue of generosity, charity or giving of alms in Indian philosophies. It has also been spelled as Daana.

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. It can also take the form of philanthropic public projects that empower and help many.

According to historical records, dāna is an ancient practice in Indian traditions, tracing back to Vedic traditions.

Dāna (Sanskrit: दान) 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. Dāna is related to and mentioned in ancient texts with concepts of Paropakāra (परोपकार) which means benevolent deed, helping others;Dakshina (दक्षिणा) which means gift or fee one can afford; and Bhiksha (भिक्षा), which means alms.

Dāna has been 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, and building 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. It uses da, the root of word 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:

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.

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