Dandharm

Here's a comprehensive summary of the Jain text "Dandharm" by Ramanlal C. Shah, based on the provided pages:

The text "Dandharm" ( दानधर्म - the dharma of giving) emphasizes the profound significance and multifaceted nature of dana (giving/charity) within the Jain tradition. It draws upon various scriptures, philosophical texts, and examples to illustrate the virtues, types, and importance of giving.

Core Principles of Dana:

• Beneficial and Auspicious: Dana is described as auspicious (सौभाग्यकरं), a cause of health (आरुग्गकारणम्), a repository of enjoyment (भोगनिहानं), and a foundation for virtues (गुणगणाणम्).
• Fame and Radiance: Giving leads to increased fame (कीर्ति), a pure radiance (निर्मला कांति), and can even soften enemies, making them serve the giver.
• Universal Interdependence: The text posits that no living being can survive without the cooperation of others or natural elements. This inherent interdependence underscores the principle of parasparopagrahov jīvānām (mutual help among living beings), as stated in the Tattvarthasutra.
• Definition of Dana: Dana is defined as the "relinquishment of one's own possession for the benefit of others" (अनुग्रहार्थं स्वस्यातिसर्गो दानम्). This involves having something, relinquishing it, and doing so for the welfare of others.

The Spirit of Giving:

• True Generosity: Genuine giving stems from a heart of true generosity and a broad consciousness. Selfish and ego-centric individuals find it difficult to give, and if they do, it's often calculated for personal gain.
• Universal Love: A high sense of friendship towards all living beings fosters the continuous offering of one's material or subtle possessions for the benefit of others. The concept of the entire world as one family is highlighted.
• Self and Other Welfare: Dana is considered a primary form of religious observance because it benefits both oneself and others (स्वपर-कल्याणकारी). While other practices like sheel (virtuous conduct), tapa (austerities), and bhava (spiritual disposition) are primarily for self-welfare, their indirect benefits extend to society.

Types and Superiority of Dana:

• Material vs. Spiritual Dana: While material giving (द्रव्यदान - cash, goods) is common, spiritual giving (भावदान - a giving attitude, knowledge) is considered superior. Bhagwan Mahavir stated that giving a million gold coins daily is not equivalent to performing samayika (equanimity meditation) once a day.
• Forms of Dana: Different forms are mentioned, including:
  • Supatra Dana (Giving to the Worthy): This is considered a higher form of giving.
  • Jnana Dana (Giving Knowledge): This is highly valued.
  • Abhaya Dana (Giving Fearlessness): This is considered the most significant form of giving.
  • Bhakti Dana (Dana of Devotion): This is another name for Supatra Dana, directed towards the seven fields: monks, nuns, laymen, laywomen, Jain scriptures, Jain temples, and Jain idols.
• Relative Importance: While different forms of dana exist, practices like tapa, sheel, and bhava are considered superior in certain aspects to mere material giving. The emphasis is on not getting stuck in material giving but aiming for higher spiritual practices.

Qualities and Flaws of Dana:

• Five Ornaments (Bhushana): Joyful tears, horripilation, respect for the recipient, kind words, and approval of the worthy recipient.
• Five Flaws (Dushana): Disrespect, delay in giving, reluctance, unpleasant words, and regret after giving.
• Invalidating Factors: Giving with deceit, ego, shame, or the expectation of reciprocation does not lead to spiritual progress.

Levels and Pitfalls of Giving:

• Intention Matters: The text cautions against giving with ulterior motives, such as seeking fame, name-plate donations, or trying to manipulate others.
• Lowest Form of Dana (Adhamadhama): The example of a fisherman giving food to fish, resulting in their death and his own damnation, illustrates a perverse form of giving that leads to negative consequences for both giver and receiver.
• Economic Inequality and Dana: While dravya-dana is crucial in societies with economic disparities, the ideal state is one where there are many givers and no beggars. However, achieving and sustaining such a state is difficult.

Types of Dana Categorized:

• From the Bhagavad Gita (based on Gunas):
  • Sattvic: Given to the deserving, at the right time and place, out of duty, without expectation of return or reward.
  • Rajasic: Given for reward, with the expectation of fruit, and with mental reservations.
  • Tamasic: Given at the wrong time and place, to undeserving people, without respect, or with contempt.
• From Parashara Smriti:
  • Uttam (Excellent): Giving voluntarily to a worthy recipient without being asked.
  • Madhyam (Medium): Giving when invited to one's home.
  • Adham (Inferior): Giving only after being asked.
  • Nishphal (Fruitless): Giving after demanding some service in return.
• From Chandracharitra: Similar classification of Uttam, Madhyam, and Adhamadhama.
• From Sthanangasutra: Ten types of dana are listed: Anukampa (compassion), Sangraha (collection/support), Bhaya (fear), Karunika (mercy), Lajja (shame/modesty), Garava (pride/respect), Adharma (unrighteousness), Dharma (righteousness), Kahi (a specific term likely related to context), and Kantati (a specific term likely related to context).

Prominent Forms of Dana:

• Abhaya Dana (Giving Fearlessness): Considered the supreme form of dana. It involves ensuring others are not threatened by you, fostering peace and harmony. This is achieved through non-violence (ahimsa) and living a life devoid of harmful intentions. The text categorizes seven types of fear humans experience (worldly, afterlife, loss, accident, livelihood, reputation, death) and emphasizes alleviating these.
• Supatra Dana (Giving to the Worthy): Giving to deserving individuals, especially those who uphold righteousness, possess virtues like knowledge, conduct, and compassion. The text classifies recipients into excellent (monks/nuns), medium (vow-holders), and inferior (fellow spiritual practitioners). Giving to the worthy yields infinite returns, as it helps in spiritual growth and liberation.
• Jnana Dana (Giving Knowledge): Essential for spiritual liberation, as it guides the soul on the path to moksha. It is crucial to give knowledge to suitable recipients, avoiding those who are egoistic or attached to worldly possessions.
• Anukampa Dana (Giving out of Compassion): Providing help to the distressed, regardless of their background. It fosters qualities like mercy, generosity, and universal friendship. A nuanced discussion arises regarding giving to those who might misuse the aid (e.g., for addiction), but the overall sentiment is to continue giving with a pure intention, as refusing it could negate other forms of beneficial giving.

Principles of Wise Giving:

• Purity of Wealth: Dana should be made with wealth acquired through honest means.
• Generosity of Heart: Possessing both wealth and the willingness to give is crucial, and this combination stems from strong punya (merit).
• Timeliness and Prudence: Giving should be timely, and donors should exercise discretion. Over-enthusiastic giving without proper planning can lead to regret. Giving should be sustainable, contributing to the ongoing practice of giving.
• Avoiding Vain Giving: Giving to those who do not need it or giving inappropriate items is considered fruitless.
• The Importance of Approval (Anumodana): Even those who cannot give materially can gain merit by sincerely approving of others' acts of charity. This act can be as powerful as the original donation.

The text concludes by reiterating the vastness, depth, varied forms, and immeasurable glory of dana, emphasizing its role in overcoming negative states, cultivating virtues, protecting from misfortune, destroying sins, and ultimately leading to liberation and happiness.