Daana and Dakshina are essential practices of Hindu Dharma. Some sections of the society were ordained to spend their lives in the study and spread of Dharma. This includes various classes of brahmins, sanyasis, bards, and others. It was (and is) the duty of a Dharmic Hindu to provide Daana and Dakshina to them for their sustenance and livelihood.
Daana is an offering or donation given to worthy and/or needy receivers out of willingness. Dakshina is fees paid for religious service rendered by the person. Shastras state that a ritual/ceremony is complete only when Dakshina is given to the Brahmin priest(s) conducting it. Daana is mostly in the form of objects/in-kind (non-monetary) while Dakshina is usually monetary. Daana earns punya/merit but no punya is associated with Dakshina. However, Dakshina is required as a covering fee for and to complete Daana.
The Kaumarika Khand of Skanda Puran mentions the Vanvas of Pandavas in which it mentions Arjun’s visit to Mahamuni Narad’s Ashram. The Muni described the two hetus (drivers/push factors), six Adhishtaans (reasons), six Angs (parties/components), two Parinaams (end results), four Prakars (kinds/types), three bhedas (classifications), and three Vinash Saadhanas (negative results/nullifiers).
Shraddha (dedication and devotion) and Shakti (capacity) are the two driving factors of Daana. Dharma (without strings attached), Artha (for some purpose or utility), Kama (for favours or benefits), Lajja (due to public or societal compulsions), Harsha (out of happiness), and Bhaya (out of fear, compulsion or avoiding risks) are the six Adhishtaans of Daana. Donor, acceptor, purification, appropriated object for donation, time, and place are the six components of Daana.
Punya for Paralok (rewards enjoyed in heaven) and use in Ihalok (rewards enjoyed in this world) are the two Parinaams (fruits/end results). Dhruv (public welfare works), Nitya/Trik (given on daily basis or for daily utility), Kamya (to fulfil one’s desires), and Naimittik (motivated) are the four Prakars or types of Daanas. Best, medium and least are the three bhedas while regret, unsuitability of the receiver, and lack of devotion/sincerity in giving (ashraddha) are the three nullifiers of Daana.
The concepts of Daana and Dakshina elaborated in Hindu Granthas are vast with several nuances and many shades of opinions. To briefly sum up what the shastras state – Daana is a donation given respectfully (a lot of emphasis is laid on this) to a suitable recipient for one’s own benefit (earning punya).
The importance of Daana has been repeatedly emphasised in numerous Hindu Granthas such as Vedas, Upanishads, Puranas, Smriti, and even poetry by eminent ancient scholars. Atharva Veda says “collect with a hundred hands, and give away with a thousand hands”.
Matsya Puran has an entire chapter praising Daana. Atri Smriti describes Daana as the best friend of the donor. Ramcharitmanas says “as you slay enemies with a battle axe, so you slay sins and hardships with Daana”. Bhartruhari states that the hands of the worthy look better when adorned by Daana, and not just by gold bracelets. Thiruvalluvar says that the wealth of a wise philanthropist is the village pool filled with water, and the village tree laden with fruits.
Numerous sects and communities kept traditions, history, stories, and religion alive. Daana and Dakshina by householders sustained these sects and communities. As society progresses towards ‘modernity’ certain traditions are slowly dying and along with it the livelihood of those who kept the traditions alive is also being lost.
The Chakulia Panda, a Vaishnava sect of bards, is a case in point. They are devotional bards of Odisha who recite religious compositions from ancient Odia literature in the vernacular dialect. Male members of the sect went door-to-door singing these compositions and at times enacted humorous plays known as Suangas in return for rice and vegetables offered by householders.
“Tradition of Chakulia Panda (round-bellied priest) is very unique to coastal districts. Usually, they put on sandalwood paste on their foreheads, wear turbans (Pagadis) and hold ‘Chhatris’ (palm-leaf umbrellas), to protect themselves from tropical heat and rain. They are attired in saffron clothes and carry Gamchha (loincloth) shaped like a carry-bag (Jhula), which is meant to collect alms. It is not unusual for a Chakulia Panda to have a companion during the tour. As soon as one finishes a stanza the other one takes over and recites, complimenting each other. On occasions, one of them plays Kendera (a country-made musical instrument) to the tune of his companion”, highlights Orissa Post.
We have just cited the example of one community but there are numerous such sects and communities that are sustaining Dharma. Hence the onus to provide for and sustain such communities was placed on society, particularly householders who had a stable income. Even if religious reasons (punya) were accorded to the act of giving, the basic idea was supporting each other – religious communities keeping Dharma alive and householders ensuring that those who sustained Dharma were taken care of.
References:
Daan and other giving traditions in India – Sanjay Agarwal
(Featured Image Source: Asianet News)
