My flawed understanding of (material) charity.

[Adhvagat]

I bring this to question my own understandings that I suspect to be wrong...

I used to think that a person would not be obligated to perform charity, because that would mean that the person doesn't believe in the dynamics of karma and that the person thinks he's isvara, he's controlling the situation and making someone else's life better.

However, when I think of NOT helping someone I can clearly help, that also doesn't sit well in my mind. But what I learned is that even good karma is not something desirable, one should act above karma (is that even possible?).

What Sanatana Dharma tells us about charity and helping those in a inferior position regarding wealth, health and other worldly conditions?

How should one spiritualize their acts of charity towards other people?

Om Tat Sat

[satay]

namaste,

'Dana' is an essential part of hindu niyam. That said, you are not 'forced' to do anything only if you can.

[yajvan]

hariḥ oṁ
~~~~~~

namasté Pietro Impagliazzo

you offer,


But what I learned is that even good karma is not something desirable, one should act above karma (is that even possible?).

Once one is possessed of the SELF , then one acts spontaneously, effortlessly, above the 3 guna's which bring authorship to actions ( karma).
So, what do we do in the interim time before this SELF unfolds ?

Kṛṣṇa-ji informs us in chapter 3, 8th śloka, niyataṁ kuru karma tvaṁ - do your allotted/prescribed duty.
This is the wisdom offered on varṇa (class of men , tribe , order , caste ) that includes dharma at its root dhṛ ( to uphold, support).

And on giving... what can be said here? The bṛhadaraṇyaka upaniṣad , prᾱjᾱpati brāhmaṇa offers the following wisdom:

Upon asking prᾱjᾱpati, the devᾱ-s, manuṣyᾱ-s, asurᾱs ( gods, men and demons) said 'give us instuction' .

To the devᾱ He said one word, da. He asked do you understand? The devᾱ-s said, yes, we understand.
To the manuṣyᾱ (humans) He said one word, da. He asked do you understand? The manuṣyᾱ said, yes, we understand
To the asurᾱs He said one word, da. He asked do you understand? The asurᾱ-s said, yes, we understand.Same word, 3 different meanings/comprehensions:
For the devᾱ da was understood as damyata ; from dam - to restrain, subdue , conquer + yata -held in , held forth, controlled ,
hence self-control. Avoid (manage and control) over-indulgence of the senses.

For the manuṣyᾱ da was understood as datta - gift , donation, charity, giving; from 'da' giving, granting ; dat is often ; ta is virtue.
This datta is charity, giving often, as a virtue.

For the asurᾱs da was understood as dayadhvam - being merciful ; that is day +adhva+m ; day is to impart, allot, to have sympathy. I
n 'day' we have 'da' - to give ; adhva is the means, the method and resource. Inside of adhva we have 'va' - which is auspiciousness, conciliation. This dayadhvam is the resource of sympathy that is 'va' , auspicious.

These 3 - dama, dāna and daya i.e. self-control, giving, and mercy (compassion/empathy) - the wisdom of the ages.

The gift of self-control to one's own self brings you to the devᾱ-s i.e. enlightened vision. The gift of giving to others brings you to fullness
of being a human of divine ancestry. The gift of compassion and mercy removes you from the mind-set of the asurᾱs.

praṇām

[Adhvagat]

namaste,

'Dana' is an essential part of hindu niyam. That said, you are not 'forced' to do anything only if you can.

I'm not entirely familiar with the Niyamas. The only time I studied them briefly was when I read about the Patanjali's Sutras, however the list usually contains five or so, but this wikipedia article talks about ten: http://en.wikipedia.org/wiki/Niyama.

One particular Niyama gets me curious from the the Grihasta pont of view:

Santosha: contentment; being satisfied with the resources at hand - therefore not desiring more;
How should a Grihasta conciliate growth of wealth and Santosha?

Is it correct to say that some of the Niyamas are more focused on a renounced life style?


hariḥ oṁ
~~~~~~

namasté Pietro Impagliazzo

you offer,


Once one is possessed of the SELF , then one acts spontaneously, effortlessly, above the 3 guna's which bring authorship to actions ( karma).
So, what do we do in the interim time before this SELF unfolds ?

Kṛṣṇa-ji informs us in chapter 3, 8th śloka, niyataṁ kuru karma tvaṁ - do your allotted/prescribed duty.
This is the wisdom offered on varṇa (class of men , tribe , order , caste ) that includes dharma at its root dhṛ ( to uphold, support).

And on giving... what can be said here? The bṛhadaraṇyaka upaniṣad , prᾱjᾱpati brāhmaṇa offers the following wisdom:

Upon asking prᾱjᾱpati, the devᾱ-s, manuṣyᾱ-s, asurᾱs ( gods, men and demons) said 'give us instuction' .

To the devᾱ He said one word, da. He asked do you understand? The devᾱ-s said, yes, we understand.
To the manuṣyᾱ (humans) He said one word, da. He asked do you understand? The manuṣyᾱ said, yes, we understand
To the asurᾱs He said one word, da. He asked do you understand? The asurᾱ-s said, yes, we understand.Same word, 3 different meanings/comprehensions:
For the devᾱ da was understood as damyata ; from dam - to restrain, subdue , conquer + yata -held in , held forth, controlled ,
hence self-control. Avoid (manage and control) over-indulgence of the senses.

For the manuṣyᾱ da was understood as datta - gift , donation, charity, giving; from 'da' giving, granting ; dat is often ; ta is virtue.
This datta is charity, giving often, as a virtue.

For the asurᾱs da was understood as dayadhvam - being merciful ; that is day +adhva+m ; day is to impart, allot, to have sympathy. I
n 'day' we have 'da' - to give ; adhva is the means, the method and resource. Inside of adhva we have 'va' - which is auspiciousness, conciliation. This dayadhvam is the resource of sympathy that is 'va' , auspicious.

These 3 - dama, dāna and daya i.e. self-control, giving, and mercy (compassion/empathy) - the wisdom of the ages.

The gift of self-control to one's own self brings you to the devᾱ-s i.e. enlightened vision. The gift of giving to others brings you to fullness
of being a human of divine ancestry. The gift of compassion and mercy removes you from the mind-set of the asurᾱs.

praṇām

How could I forget of the thread you created on it, Yajvan!

http://www.hindudharmaforums.com/showthread.php?t=6371

However, you also warn about not being anxious and over-hoping for the fruits, something I guess I'd want (in my current state of mind).

Could the spread of spiritual knowledge and the influence we give to others towards our own good actions considered to be some sort of dana?

It seems to me that when we act above the gunas and with spiritual wisdom we'll also be practicing the three other da's with perfection.

Controlling our senses and promoting others to control theirs, giving the gift of transcendental knowledge and making others feel sympathy and be merciful for the true misery of this world. Would that be a farfetched conclusion?

Om Tat Sat

[saidevo]

namate PI.

In Hindu Dharma, mokSha comes as the last of the aims and efforts of a sAdhaka--seeker: dharma-artha-kAma-mokSha. This is the reason our religion has the name Hindu Dharma, Veda Dharma, and SanAtana Dharma.

Every person should go through these four puruShArthas--aims, of life. They correspond to the four Ashramas of human life. The sAdhaka learns the shAstras--scriptures, and is exposed to the provisions of dharma-shAstra in the brahmachArya-Ashrama--bachelorhood stage. Then he seeks an udyoga--occupation, and earns artha--money, in accordance with what he learnt about dharma. With education and occupation, he is ready for the second stage of gRhastha--householder, wherein he marries and regulates his kAma--desires, with the main aim of breeding good progeny. At the fag end of his life, he becomes a vAnaprastha--recluse with spiritual inquiries, and possibly a saMnyAsa--ascetic who is intensely desirous of liberation, and only at this stage in life he thinks about mokSha--liberation of jIva to attain the realization of the Self.

Of course, there are some rare souls who graudate straight to the saMnyAsa Ashrama after being a brahmachArin, but certainly, they would have gone through the two Ashramas in between, in their previous births.



What Sanatana Dharma tells us about charity and helping those in a inferior position regarding wealth, health and other worldly conditions?

How should one spiritualize their acts of charity towards other people?


All the four puruShArthas mentioned above should be undertaken with the primary aim of dharma--righteousness/charity/spiritual advancement. If you think about it, every meaningful action that is steeped in dharma has this quality of dAna--charity/sharing/sacrifice, in it. What we learn, we share: in vidyA-dAna, the wealth of knowledge increases for the recipient and never decreates for the donor. Sharing wealth by charity--dana-dAna, is a hallmark of the artha-puruShArtha, and scriptures enjoin us to earn and save wealth only to the extent we require for our various needs, and give a good share of it in charity. Sharing food--anna-dAnam, is only of the best forms of charity.

Here are some quotes on dAnam:

From the samskRuta shubhAShitAni: Hindu Words of Wisdom

adhamAH dhanamichChanti danaM mAnaM cha madhyamAH |
uttamAH mAnamiChanti mAno hi mahatAM dhanam ||

अधमाः धनमिच्छन्ति दनं मानं च मध्यमाः ।
उत्तमाः मानमिछन्ति मानो हि महतां धनम् ॥

One who seeks wealth at the cost of honour is at the third and lowest position in dharma. One who seeks honour along with wealth is at the middle position. And one who seeks honour though this would not bring him wealth is at the highest position in dharma.

*****

annadAnaM paraM dAnaM vidyAdAnaM ataH param |
annena kShaNikA tRuptiH yAvajjIvaM cha vidyayA ||

अन्नदानं परं दानं विद्यादानं अतः परम् ।
अन्नेन क्षणिका तृप्तिः यावज्जीवं च विद्यया ॥

Giving food to the hungry is a pious act of charity (dAna); but superior to it is the gift of knowledge (vidyAdAnam). Because food relieves hunger only temporarily while imparted knowledge lasts lifelong.

*****

ijyA&dhyayana dAnAni tapaH satyaM dhRutiH shamAH |
alobha iti mArgo&yaM dharmasyA&ShTAvidhaH smRutaH ||

इज्याऽध्ययन दानानि तपः सत्यं धृतिः शमाः ।
अलोभ इति मार्गोऽयं धर्मस्याऽष्टाविधः स्मृतः ॥

To be on the path of dharma is to implement the following eight things in life:

01. Worshipping God with puja, litany, fire ceremonies, scriptural reading and recitations and such other things.
02. Learning Vedas and other scriptures regularly through a guru.
03. Giving in charity to the poor whatever articles one can.
04. Doing meditation towards a good purpose with control over food and mind.
05. Without hurting others to always talk the truth at all circumstances.
06. Meeting the contingencies of life by being bold and without getting disheartened.
07. Controlling the mind by controlling what it desires.
08. Remaining without anger towards others under any circumstances.

*****

garvAya parapIDAyai durjanasya dhanaM balam |
sajjanasya tu dAnAya rakShanAya cha te sadA ||

गर्वाय परपीडायै दुर्जनस्य धनं बलम् ।
सज्जनस्य तु दानाय रक्षनाय च ते सदा ॥

Wealth and strength of a wicked person only serve his vanity and torment others (respectively). For a saintly person (sajjana), they are always for giving away (or sharing with others) and to protect them (respectively).

*****

dAnena tulyo vidhirAsti nAnyo lobhocha nAnyosti ripuH pRuthivyA |
vibhUShaNaM shIlasamaM cha nAnyat santoShatulyaM dhanamasti nAnyat ||

दानेन तुल्यो विधिरास्ति नान्यो लोभोच नान्योस्ति रिपुः पृथिव्या ।
विभूषणं शीलसमं च नान्यत् सन्तोषतुल्यं धनमस्ति नान्यत् ॥

There is no ritual (vidhi) that is more noble than giving (dAna); there is no worse enemy than greed. There is no better ornament than good character; there is no better wealth than contentment (santoSha).

*****

yeShAM na vidyA na tapo na dAnaM j~jAnaM na shIlaM na guNaH na dharmaH |
te martyaloke bhuvi bhArabhUtAH manuShyarUpeNa mRugAH charanti ||
--Bhartruhari's nIti shataka, 13

येषां न विद्या न तपो न दानं ज्ञानं न शीलं न गुणः न धर्मः ।
ते मर्त्यलोके भुवि भारभूताः मनुष्यरूपेण मृगाः चरन्ति ॥

A person who has no education, no inclination to penance and charity, no knowledge and realization, no conduct and character, no adherence to dharma is a burden to the earth. Such a person is only an animal in the human form.

*****

vidyA vivAdAya dhanaM madAya shaktiH pareshhAM para-pIDanAya |
khalasya sAdhor-viparItam-etat jnAnAya dAnAya ca rakShaNAya ||

विद्या विवादाय धनं मदाय शक्तिः परेश्हां पर-पीडनाय ।
खलस्य साधोर्-विपरीतम्-एतत् ज्नानाय दानाय च रक्षणाय ॥

For the wicked, knowledge is for arguments, wealth is for arrogance, and power is for tormenting others; for the virtuous, they are just for the opposite: wisdom, charity and protection.

*****

vyasane mitraparIkShA shUraparIkShA raNA~ggaNe bhavati |
vinaye bhRutyaparIkShA dAnaparIkShA durbhikShe ||

व्यसने मित्रपरीक्षा शूरपरीक्षा रणाङ्गणे भवति ।
विनये भृत्यपरीक्षा दानपरीक्षा दुर्भिक्षे ॥

Friendship of a friend is tested in adverse times; for the brave, the battleground is the test site and for the servant it is obedience (i.e. in fulfilling a given order). One’s charity is severely tested in time of scarcity or famine.

*****

ShaD guNAH puruSheNaha tyaktavyA na kadAchana |
satyaM dAnam anAlasyam anasUyA kShamA dhRutiH ||

षड् गुणाः पुरुषेणह त्यक्तव्या न कदाचन ।
सत्यं दानम् अनालस्यम् अनसूया क्षमा धृतिः ॥

One should never abandon the following six qualities: truth (sticking to truth), generosity, activeness, freedom from envy, tolerance, and forbearance.

*****

hastasya bhuShaNam dAnam, satyam kaNTasya bhuShaNam |
shotrasya bhuShaNam shAsthraM, bhuShaNaihi kim prayojanam ||

हस्तस्य भुषणम् दानम्, सत्यम् कण्टस्य भुषणम् ।
शोत्रस्य भुषणम् शास्थ्रं, भुषणैहि किम् प्रयोजनम् ॥

The ornament for the hand is giving, speaking the truth is the ornament for the neck; the ornament for the ears is (listening to) the scriptures--of what use are the other ornaments?

*****

[Eastern Mind]

Vannakkam:

My opinion, for what its worth, is:

Keep what you need to maintain health, sanity, and whatever else in all honesty you feel you need. Than give the rest away, but be careful of how you give, making sure it goes with dharma, and isn't enabling an adharmic situation. In other words, don't give to begging alcoholics or charities that are top heavy with administration.

Aum Namasivaya

[sanjaya]

I remember that in Sri Satyanarayana Katha, one of the kings is praised for giving gifts to the temple Brahmins daily, and others are praised for giving alms to the poor. Not sure what the karmic theory of this is, but the suggestion seems to be that we ought to give to charity.

Like EM, I also try to be careful about who I give to though. As a rule I never give to anyone on the streets who clearly looks shady, I don't give to Christian organizations, and I avoid charities that spend all their money on administration. My family gives to a lot of animal charities, and there are plenty of good ones out there.