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{{short description|Concept of charity in Buddhism, Hinduism and Jainism}}
[[File:Ravi Varma-Lady Giving Alms at the Temple.jpg|thumb|170px|Dāna is any form of giving.]]
[[File:Ajaan Geoff Almsround.jpg|alt=Buddhist Dana|thumb|In Buddhist culture Dana (donation) is called one of the major shila where person can get a certain state of mind by practicing Dana. ]]
[[File:343-The-Buddha-on-Alms-Round-Original.jpg|alt=Dana|thumb|Dana is one of the ancient lineage comes from Buddhas time. Many Great King offers various required necessities of Buddhist monk, which was called Dana. ]]
'''Dāna''' ([[Devanagari]]: दान) is a [[Sanskrit]] and [[Pali]] word that connotes the virtue of [[generosity]], [[charity (practice)|charity]] or giving of [[alms]] in Indian philosophies.<ref>William Owen Cole (1991), Moral Issues in Six Religions, Heinemann, {{ISBN|978-0435302993}}, pages 104-105</ref><ref name=ckc17/> It is alternatively transliterated as ''daana''.<ref name=shahsoulful>Shah et al (2013), Soulful Corporations: A Values-Based Perspective on Corporate Social Responsibility, Springer, {{ISBN|978-8132212744}}, 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>S Hasan and J Onyx (2008), Comparative Third Sector Governance in Asia, Springer, {{ISBN|978-1441925961}}, page 227</ref>

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.<ref name=ganguli311/> It can also take the form of philanthropic public projects that empower and help many.<ref name=ganguli/>

Dāna is an ancient practice in Indian traditions, tracing back to [[Vedic]] traditions.<ref name="shahsoulful"/><ref name=birunihind/>

==Hinduism==
{{Hinduism}}
Dāna (Sanskrit: दान) means giving, often in the context of donation and charity.<ref name=sedict>[http://spokensanskrit.de/index.php?tinput=dAna&direction=SE&script=HK&link=yes&beginning=0 दान] {{Webarchive|url=https://web.archive.org/web/20141214071820/http://spokensanskrit.de/index.php?tinput=dAna&direction=SE&script=HK&link=yes&beginning=0 |date=2014-12-14 }} Sanskrit English Dictionary, University of Koeln, Germany</ref> In other contexts, such as rituals, it can simply refer to the act of giving something.<ref name=sedict/> Dāna is related to and mentioned in ancient texts with concepts of ''Paropakāra'' (परोपकार) which means benevolent deed, helping others;<ref>[http://spokensanskrit.de/index.php?tinput=paropakAra&direction=SE&script=HK&link=yes&beginning=0 परोपकार] {{Webarchive|url=https://web.archive.org/web/20150427203642/http://spokensanskrit.de/index.php?tinput=paropakAra&direction=SE&script=HK&link=yes&beginning=0 |date=2015-04-27 }} Sanskrit English Dictionary, University of Koeln, Germany</ref><ref>Helena Águeda Marujo and Luis Miguel Neto (2013), Positive Nations and Communities, Springer, {{ISBN|978-9400768680}}, page 82</ref> ''Dakshina'' (दक्षिणा) which means gift or fee one can afford;<ref>[http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0 दक्षिणा] {{Webarchive|url=https://web.archive.org/web/20150427213425/http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0 |date=2015-04-27 }} Sanskrit English Dictionary, University of Koeln, Germany</ref><ref>James G. Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: A-M, Rosen Publishing, {{ISBN|978-0-8239-3179-8}}, page 169</ref> and ''Bhiksha'' (भिक्षा), which means alms.<ref>[http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0 bhikSA] {{Webarchive|url=https://web.archive.org/web/20150427213425/http://spokensanskrit.de/index.php?tinput=dakSiNA&direction=SE&script=HK&link=yes&beginning=0 |date=2015-04-27 }} Sanskrit English Dictionary, University of Koeln, Germany</ref><ref>Alberto Garcia Gomez et al. (2014), Religious Perspectives on Human Vulnerability in Bioethics, Springer, {{ISBN|978-9401787352}}, pages 170-171</ref>

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.<ref name=kandm3>Krishnan & Manoj (2008), Giving as a theme in the Indian psychology of values, in Handbook of Indian Psychology (Editors: Rao et al.), Cambridge University Press, {{ISBN|978-8175966024}}, pages 361-382</ref>

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.<ref>Sanjay Agarwal (2010), Daan and Other Giving Traditions in India,{{asin|B00E0R033S}}, page 54-62</ref>

===Dāna in Hindu texts===
The ''[[Rigveda]]'' has the earliest discussion of ''dāna'' in the [[Vedas]].<ref name=rhdana>R Hindery, Comparative ethics in Hindu and Buddhist traditions, The Journal of the International Association of Buddhist Studies, Vol 2, Number 1, page 105</ref> The ''Rigveda'' relates it to ''satya'' "truth" and in another hymn points to the guilt one feels from not giving to those in need.<ref name=rhdana/> 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:
{{Quote|
<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>[[s:The Rig Veda/Mandala 10/Hymn 117|The Rig Veda]], Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator)</ref>}}

The [[Upanishads]], composed before 500 BCE, 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).<ref name=kane/>
{{quote|तदेतत्त्रयँ शिक्षेद् दमं दानं दयामिति<ref>{{cite web|url=http://sanskritdocuments.org/all_sa/brinew-proofed_sa.html|title=॥ बृहदारण्यकोपनिषत् ॥|work=sanskritdocuments.org}}</ref><br/>
Learn three cardinal virtues - [[Temperance (virtue)|self restraint]], charity and [[Compassion#Hinduism|compassion]] for all life.|Brihadaranyaka Upanishad, V.ii.3|<ref name=kane/><ref>[https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n843/mode/2up Brihadaranyaka Upanishad], Translator: S Madhavananda, page 816, For discussion: pages 814-821</ref>}}
[[Chandogya Upanishad]], Book III, similarly, states that a virtuous life requires: [[Tapas (Sanskrit)|tapas]] (asceticism), '''dāna''' (charity), arjava (straightforwardness), [[ahimsa]] (non-injury to all sentinent beings) and satyavacana (truthfulness).<ref name=kane>PV Kane, [https://archive.org/stream/historyofdharmas029210mbp#page/n61/mode/2up Samanya Dharma], History of Dharmasastra, Vol. 2, Part 1, page 5</ref>

''[[Bhagavad Gita]]'' describes the right and wrong forms of ''dāna'' in verses 17.20 through 17.22.<ref>Christopher Key Chapple, The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, {{ISBN|978-1438428420}}, pages 653-655</ref> It defines ''sāttvikam'' (good, enlightened, pure) charity, in verse 17.20, as one 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 one 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 one 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.<ref name=ckc17>Christopher Key Chapple, The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, {{ISBN|978-1438428420}}, pages 634-661</ref> These three psychological categories are referred to as the ''[[guṇa]]s'' in Hindu philosophy.<ref>Theos Bernard (1999), Hindu Philosophy, Motilal Banarsidass, {{ISBN|978-8120813731}}, 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>MN Dutt (Translator), [https://archive.org/stream/aproseenglishtr00duttgoog#page/n143/mode/2up Adi Parva], Chapter XCI, verses 3-4, page 132</ref> 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>MN Dutt (Translator), [https://archive.org/stream/aproseenglishtr00duttgoog#page/n737/mode/2up Vana Parva], Chapter CXCIV, verse 6, page 291</ref> ''[[Anushasana Parva]]'' in Chapter 58, recommends public projects as a form of dāna.<ref>[http://www.new1.dli.ernet.in/scripts/FullindexDefault.htm?path1=/data9/upload/0288/145&first=1&last=537&barcode=99999990290213 Anushasana Parva] {{webarchive|url=https://web.archive.org/web/20140222062735/http://www.new1.dli.ernet.in/scripts/FullindexDefault.htm?path1=%2Fdata9%2Fupload%2F0288%2F145&first=1&last=537&barcode=99999990290213 |date=February 22, 2014 }} The Mahabharata, Translated by Manmatha Nath Dutt (1905)</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>[https://archive.org/stream/mahabharataofkri08royp#page/306/mode/2up Anushasana Parva, Section LVIII] The Mahabharata, Translated by Kisari Mohan Ganguli, Published by P.C. Roy (1893)</ref> In Chapter 59 of Book 13 of the ''Mahabharata'', [[Yudhishthira]] and Bhishma discuss the best and lasting gifts between people:

{{quote|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 (dāna).|The Mahabharata, XIII.59<ref name=ganguli311>[https://archive.org/stream/mahabharataofkri08royp#page/310/mode/2up Anushasana Parva, Section LIX] The Mahabharata, Translated by Kisari Mohan Ganguli, pages 310-311</ref><ref>Original: −
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 - The Mahabharata, XIII.59</ref>}}

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]].<ref>Sanjay Agarwal (2010), Daan and Other Giving Traditions in India,{{asin|B00E0R033S}}, page 43</ref>

Hindu texts exist in many Indian languages. For example, the ''[[Tirukkuṛaḷ]]'', written between 200 BCE and 400 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.<ref name=gutenberg/> ''Tirukkuṛaḷ'' suggests charity is necessary for an virtuous life and happiness. He 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=gutenberg>''[[Tirukkuṛaḷ]]''. See Chapter 23, Book 1 in [[Project Gutenberg]] edition.</ref><ref>[http://www.worldcat.org/title/tirukkural-tirukkural/oclc/777453934?referer=di&ht=edition Tirukkuṛaḷ] Translated by V.V.R. Aiyar, Tirupparaithurai : Sri Ramakrishna Tapovanam (1998)</ref> 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".<ref>''[[Tirukkuṛaḷ]]''. See Chapter 101, Book 1</ref> 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.<ref>[http://www.projectmadurai.org/pm_etexts/pdf/pm0153.pdf Tirukkuṛaḷ] Translated by Rev G.U. Pope, Rev W.H. Drew, Rev John Lazarus, and Mr F W Ellis (1886), WH Allen & Company; see section 1.2.6 Verse 93; page 13</ref>

===Dāna in rituals===
Dāna is also used to refer to [[ritual|rituals]]. For example, in a [[Hindu wedding]], ''kanyādāna'' (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>P.H. Prabhu (2011), Hindu Social Organization, {{ISBN|978-8171542062}}, see pages 164-165</ref><ref>Kane, PV (1974), History of Dharmasastra: Ancient and Medieval Civil Law in India (Vol 2.1), Bhandarkar Oriental Research Institute. pages 531–538</ref>

Other types of charity includes donating means of economic activity and food source. For example, godāna (donation of a cow),<ref>Padma (1993), The Position of Women in Mediaeval Karnataka, Prasaranga, University of Mysore Press, page 164</ref> bhudāna (भूदान) (donation of land), and ''vidyādāna'' or [[jnana|jñānadāna]] (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.<ref>Abbe Dubois and Henry Beauchamp (2007), Hindu Manners, Customs and Ceremonies, {{ISBN|978-1602063365}}, pages 223, 483-495</ref>

===The effect of 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 leads to good future life because of the [[Reciprocity (social psychology)|reciprocity principle]].<ref name=kandm3/>
{{Quote|
<poem>Living creatures get influenced through dānam,
Enemies lose hostility through dānam,
A stranger may become a loved one through dānam,
Vices are killed by dānam.</poem>
|A Hindu Proverb|<ref name=krma365>Krishnan & Manoj (2008), Giving as a theme in the Indian psychology of values, in Handbook of Indian Psychology (Editors: Rao et al.), Cambridge University Press, {{ISBN|978-8175966024}}, pages 365-366</ref>}}

Other Hindu texts, such as ''Vyasa Samhita'', state that reciprocity may be innate in human nature and social functions but dāna is a virtue in itself, as doing good lifts the nature of one who gives.<ref>MN Dutt (1979), {{Google books|tws7AAAAMAAJ|The Dharma-shastras}}, Volumes 3, Cosmo Publishers, pages 20-29</ref> 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 [[dharma|dharmic]] act, requires idealistic-normative approach, and has spiritual and philosophical context.<ref name=kandm3/> The donor's intent and responsibility for diligence about the effect of dāna on the recipient is considered 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, likely return to the recipient and to the society.<ref name=kandm3/> Some medieval era authors state that ''dāna'' is best done with ''shraddha'' (faith), which is defined as being in good will, cheerful, welcoming the recipient of the charity and giving without ''anasuya'' (finding faults in the recipient).<ref name=bilimoriadaana/> These scholars of Hinduism, states Kohler, suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the ''dāna'' ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view.<ref name=bilimoriadaana>P Bilimoria et al. (2007), Dana as a Moral Category, in Indian Ethics: Classical traditions and contemporary challenges, Volume 1, {{ISBN|978-0754633013}}, pages 196-197 with footnotes</ref>

===In historical record===
[[Xuanzang]], the Chinese pilgrim to India, describes many "Punya-śālās" (houses of goodness, merit, charity) in his 7th-century CE memoir.<ref name=Beal1968/><ref>Tan Chung (1970), Ancient Indian Life Through Chinese Eyes, Proceedings of the Indian History Congress, Volume 32, pp. 142, context: pp 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>Sameul Beal (1968), ''Si-yu-ki, Translated from the Chinese of Hiuen Tsiang (A.D. 629)'', Trubner (Original 1906, J.R. Osgood Publishers), Harvard University Archives, pages 165–166 (Vol 1), 198 (Vol 1), 274–275 (Vol 2) with footnotes</ref>

[[Al-Biruni]], the Persian historian, who visited and lived in India for 16 years from about 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>Alberuni's India (v. 2), [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], Columbia University Libraries, London : Kegan Paul, Trübner & Co., (1910), pages 149-150</ref>

{{quote|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, 11th century AD<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>KN Kumari (1998), History of the Hindu Religious Endowments in Andhra Pradesh, {{ISBN|978-8172110857}}, page 128</ref><ref>Kota Neelima (2012), Tirupati, Random House, {{ISBN|978-8184001983}}, pages 50-52; Prabhavati C. Reddy (2014), Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in South India, Routledge, {{ISBN|978-0415659970}}, page 190</ref><ref>[http://www.thehindu.com/todays-paper/tp-features/tp-sundaymagazine/sanctuaries-of-times-past/article487938.ece Sanctuaries of times past] The Hindu (June 27, 2010)</ref>

[[Hindu temple]]s 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 1st millennium through first half of 2nd millennium AD.<ref>SK Aiyangar, Ancient India: Collected Essays on the Literary and Political History, Asian Educational Services, {{ISBN|978-8120618503}}, pages 158-164</ref> These ''dāna'' were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation.<ref name=burste>Burton Stein, The Economic Function of a Medieval South Indian Temple, The Journal of Asian Studies, Vol. 19 (February, 1960), pp 163-76</ref><ref>Burton Stein (February 4, 1961), The state, the temple and agriculture development, The Economic Weekly Annual, pp 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>Maria Heim (2004), Theories of the Gift in Medieval South Asia: Hindu, Buddhist, and Jain, Routledge, {{ISBN|978-0521605137}}, page 6</ref> 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,<ref name=heim45/> 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.<ref name=heim45>Maria Heim (2004), Theories of the Gift in Medieval South Asia: Hindu, Buddhist, and Jain, Routledge, {{ISBN|978-0521605137}}, pages 4-5</ref>

==Buddhism==
{{See also|Merit (Buddhism)}}
[[File:Three monks chanting in Lhasa, 1993.jpg|thumb|250px|Three [[bhikkhu|monks]] chanting in [[Lhasa]], Tibet. 1993.]]
[[File:SuleDonation.webm|thumb|250px|Donating in [[Sule Pagoda]] ([[Yangon]]).]]
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.<ref>Stewart McFarlane in Peter Harvey, ed., ''Buddhism.'' Continuum, 2001, page 186.</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 ''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 [[pāramitā]]s or "perfections", the ''dānapāramitā''. This can be characterized by unattached and unconditional generosity, giving and letting go.{{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 [[dukkha|suffering]]<ref>{{cite book |author= Tsong-kha-pa |author-link= Je Tsongkhapa |translator= the Lamrim Chenmo Translation Committee|editor=Guy Newland |others=Joshua Cutler, ed. in chief |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 }}: 236, 238</ref> 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.<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=www.accesstoinsight.org}}</ref>

==Jainism==
Dana is, as with Hindu texts like Mitaksara and Vahni Purana and in Buddhist texts, described as a virtue and [[duty]] in Jainism.<ref>Maria Heim (2004), Theories of the Gift in Medieval South Asia: Hindu, Buddhist, and Jain, Routledge, {{ISBN|978-0521605137}}, pages 47-49</ref> It is considered an act of compassion, and must be done with no desire for material gain.<ref name=thomaswatts>Thomas Watts (2006), Encyclopedia of World Poverty, SAGE Publications, {{ISBN|978-1412918077}}, page 143</ref> 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).<ref name=thomaswatts/> 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 Dāna.<ref>Maria Heim (2007), Dāna as a Moral Category, in Indian Ethics: Classical traditions and contemporary challenges (Editors: P Bilimoria et al.), Volume 1, {{ISBN|978-0754633013}}, pages 193-205</ref> ''Yashastilaka'''s book VIII section 43 is dedicated to the concept of ''dana'' in Jainism.{{sfn|Ram Bhushan Prasad Singh|2008|p=82}}

==Sikhism==
{{expand section|date=June 2015}}
Dāna, called [[Vand Chhako]], is considered one of three duties of Sikhs.<ref>[http://www.bbc.co.uk/religion/religions/sikhism/beliefs/beliefs.shtml Sikh Beliefs] BBC Religions (2009)</ref> 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)|langar]].<ref>Marianne Fleming, Thinking about God and Morality, Heinemann, {{ISBN|978-0435307004}}, page 45</ref>

==See also==
* [[Alms]]
* [[Buddhist ethics]]
* [[Buddhist economics]]
* [[Charity (practice)]]
* ''[[Dīghajāṇu Sutta]]''
* [[Economic anthropology]]
* [[Gift economy]]
* [[Merit (Buddhism)]]
* [[Niyama]]
* [[Offering (Buddhism)]]
* [[Pāramī]]
* [[Philanthropy]]
* [[Tulabhara]] (tuladana)
* [[Vessantara Jātaka]]
* [[Virtue]]
* [[Tithe]]
* [[Yavanarajya inscription]] – a 1st century BCE donation inscription from Mathura
* [[Zidqa]], almsgiving in Mandaeism

==References==
===Citations===
{{reflist|30em}}
===Sources===
* {{citation |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 |ref={{sfnref|Ram Bhushan Prasad Singh|2008}} }}

==Further reading==
* Maria Heim (2004), Theories of the Gift in Medieval South Asia: Hindu, Buddhist, and Jain, Routledge, {{ISBN|978-0521605137}}
* Vijay Nath (1987), Dāna, gift system in ancient India, c. 600 BC - c. AD 300: a socio-economic perspective, Munshiram Manoharlal Publishers, {{ISBN|978-8121500548}}

==External links==
* [http://eprints.qut.edu.au/49998/1/49998.pdf Philanthropy in India], K.A.N. Singh, Queensland University of Technology, Australia (2002)
* [http://www.accesstoinsight.org/lib/authors/various/wheel367.html ''Dana -- The Practice of Giving.'' Selected essays edited by Bhikkhu Bodhi](BPS Wheel Publication No. 367 / 369)
* [http://www.ubs.com/content/dam/ubs/global/wealth_management/philanthropy_valuesbased_investments/indian-philanthrophy.pdf Revealing Indian Philanthropy] M Cantegreil et al., UBS, Switzerland (2013)



{{Buddhism topics}}
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{{Hindudharma}}
{{Charity}}

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

Dāna - Revision history

ArtyCraftz: quick refine intro after review and fixed typos for consistency

ImportMaster: robot: Add missing article in Category:Mahabharata