From a religious panel discussion, part of the “Philosophy of Philanthropy” course of the Ferris State University Master’s in Education with a Concentration in Philanthropic Studies.
Hindu religion, also known as Sanatana Dharma ( sustainable righteous conduct ), has an equivalent term dana ( giving ) for philanthropy. Dana ( giving ) is a fertile field for understanding the meanings and justifications of giving in religious, ethical, moral, theological, political, economic, and sociological contexts. Philanthropy brings name, fame, recognition and prosperity to the giver and his/her family in the here and now and enhances the quality of life for them after death.
The meritorious effects of giving will continue to persist both for the giver and also the persons in whose names the gifts are made. The venerable elders from time immemorial have demonstrated their faith and belief in giving through their values of giving in their acts of life. They have passed on their messages in the oral traditions. In the course of time, written words, epigraphic inscriptions vividly and emphatically indicate the worthiness and value of philanthropy.
Mutual regard and service ( Paraspara Bhavana ) is one of the basic laws of life in the Hindu tradition. Philanthropic principles underlie this law. Discovery of this law and demonstration of this principle is equated with the emergence of life itself. Articulation and elaboration of this law and principle are replete in the verbal and non-verbal expressions depicted in the Hindu religious tradition in a variety of languages and symbolism.
Ethical and religious texts repeatedly talk about dana ( giving ) as an important method for purifying one's life and enhancing the quality of life here and now, everywhere and always.
An attitude of sharing and giving is the basic law of life. Why should one give, what should one give, when should one give, to whom should one give, how much should one give?
These and related questions are explored. Advice on these questions have been given in many folklore traditions, laws, and customs of Hinduism. The word dharma (sustainable right conduct) incorporates the act of dana ( giving ) as an important activity of human beings in personal and social behavior. Puja and yajna are other procedural terms which include philanthropy.
In its teachings to humanity about the principles of dharma, Brihadaranyaka Upanisad has three ingredients: be in self-control ( damyata ), be in the habit of giving ( datta ) and be compassionate ( dayadhvam ). A parable in the Upanisad describes how the thunder has been giving this Da ( damyata, datta, and dayadhvam ) message to humanity seasonally and forcefully.
The Taittiriya Upanisad says:
“Give. Give with faith. Do not give without faith. Give with sensitivity. Give with a feeling of abundance. Give with right understanding.”
In the “ Mahabharata ” epic, there are elaborate instructions on philanthropy referred to as Dana-Dharma Parva . Those instructions cover a variety of gifts such as food, water, clothing, shelter, knowledge, skills, money, silver, gold, animals, land, and manpower. Instructions also cover the appropriate occasions and justifiable qualities for the beneficiaries of philanthropy.
The Bhagavad-Gita mentions there are three gates open to hell for human beings: intense craving ( kama ), anger ( krodha ), and miserliness ( lobha). By practicing worshipful attitudes ( yajna ), by philanthropy ( dana ), and by insightful knowledge and right understanding ( tapah ), human beings can develop purity and feelings of right achievements. Further, the Bhagavad-Gita teachings dwell on the ethical and moral imperatives of practicing philanthropy: datavyamiti yaddaram diyate anupakarine (The meaning of giving is that which is given without any expectations of return and without any strings attached.) ( dana.).
Many discussants of the Bhagavad-Gita have emphasized the concept of dana . According to Shankaracharya (8 th Century AD), giving means right distribution of resources owned ( danam sam vibhagah ). Shakaranauda (13 th Century AD) says:
“Offering money-wealth to the deserving.”
( Danam Patrebhyo Vitta-samarparam ) .
Bhagavad-Gita Chapter 18 Verse 43( Danam Patreshu Artha Samarpanam )
Bhagavad-Gita Chapter 18 Verse 5
Many Hindu law givers in their writings ( smritis ) have built the philanthropic principles into life-cycle rituals and rites of passage. Every vital event of a person's life is an occasion for giving and celebration.
It is said by one great social critic-poet named Sarvajna in Kannada language:
“If oil in a lamp gets exhausted, do not flood the lamp with a barrel of oil. No barrel of oil for the lamp, but do not rest tending the lamp through spoonfuls of oil. Do not give up charity.”
(sodarenne tiridare kodanetti hoyvare
kodabede, kodade, irabeda
Dharmavanu bidabeda venda sarvajna)
Kabir (c1398-1470), one of the great mystics and critics of religion and morality, challenges human beings saying:
Archarya Vinoba Bhave (1895-1982), a disciple of Mahatma Gandhi, drew on the strong philanthropic tradition of Hindu thought and developed a program of land gift ( Bhudan ), village gift ( gramadan ), wealth gift ( sampattida n ), and life time commitment ( Jivandan ) for bringing about non-violent economic and social change through the Sarvodaya movement in India.“You came into this world with fists closed and you go away with open palms. So even while living stretch your hand open and give liberally.”
(mutti bandhe aye jagat me hat phasare jaoge bhai).