India
The Story of Asoka
by Coleen Crncich
Kanyadaan
by Kavita Dogra
Sai Baba of Shirdi and Anna Dana
by Katherine Gibbons
Philanthropy in India
by Laurie Gray
Reciprocal generosity found through the practice of Pindapata
by Avril Henry
The Beggars’ Lunch – A unique Goan tradition
by Elaine Peterson
Hindu Philanthropy compared to Western Philanthropy
by Abby Rolland
The Indian Tradition of Annadan
by Janet Tuenschel
Hinduism: The Duty of Giving
By Ashley Weeres
The Story of Asoka
By Coleen Crncich
Buddhism in India would not be complete without including the story of the great emperor Asoka who reigned over the largest empire in India up to that time. (c.265-238 B.C.E.)
“The legend associated with the emperor goes that his birth had been predicted by Buddha.” Asoka grew to be a gifted warrior and statesman which angered his elder brothers who worried that he would become the next emperor. His oldest brother Prince Susima, convinced his father, Emperor Bindusara, to send Asoka away to control the uprising in Takshashila province. When Asoka arrived in the province, he was embraced by the militia and the uprising ceased which angered his brothers even more.
Prince Susima began to turn his father against Asoka who was then sent into exile in Kalinga. Asoka was called out of exile to assist with another uprising in Ujjain where he was injured. “It was in Ujjain that Asoka first came to know the life and teachings of Buddha.”
Asoka’s father became deathly ill the following year and Asoka assumed the crown. “Asoka began his reign by fighting to consolidate the Mauryan Empire founded by his grandfather, Chandragupta Maurya.” That battle in Kalinga was a success but says Dhammika, “the loss of life caused by the battle, reprisals, deportations and the turmoil that always exists in the aftermath of war so horrified Asoka that it brought about a complete change in his personality.”
“Buddhist Emperor Asoka received instruction from members of the Buddhist community, or sangha; and he came to embody the ideal ruler.” according to Clarke. An ideal ruler in the Buddhist teachings is one who creates a society of peace, harmony and generosity allowing his people to follow the path to enlightenment. He abolished the death penalty, planted trees and dug wells on well travelled roads so that travelers would have access to water. Says Clarke, “He continues to be considered by Buddhists as both an ideal ruler and an ideal layperson for his moral integrity and support of the sangha.”
Asoka’s views on how to live according to Buddha’s teachings were clearly seen by the people in the numerous inscriptions carved in rocks and pillars throughout India. He wanted to teach people “righteousness or dharma and even appointed officials to read the text to villagers and encourage them to live as the words suggested” according to Clarke.
Inscriptions such as “Asoka now teaches you to respect the value of sacredness of life, to abstain from killing animals and from cruelty to living things.” And another, “I desire men of all faiths to know each other’s beliefs and acquire sound doctrines themselves. By honouring others, one exalts one’s own faith and at the same time performs a service to others.”
Clearly, we see the gift Emperor Asoka gave to his people by way of these inscriptions, one of his own humility and respect for the individual and for all living things.
The national symbols of the Indian state today are of lions and wheels and include the wheel on the flag. Notes Clarke, “This is a clear indication of the esteem he is held in by all Indians, Buddhists and non-Buddhists.”
Works Cited
History of the Ashoka. Retrieved October 1, 2010 http://www.articlesbase.com/culture-articles/history-of-the-ashoka-477475.html
The Edicts of King Asoka, an English rendering by Ven. S. Dhammika ©1994-2010. Retrieved October 1, 2010. http://www.accesstoinsight.org/lib/authors/dhammika/wheel/386.html
Clarke, Peter B., (1993). The World’s Religions: Understanding the Living Faiths, pages 154-155
Sai Baba of Shirdi and Anna Dana
By Katherine Gibbons
In Indian society one of the most common forms of giving is anna dana, the sharing of food with others. This is part of one’s religious duty (dharma) and is a tradition started by the Sai Baba. Sai was an Indian, considered to be a saint by Hindu and Muslims. Sai encouraged charity and the importance of sharing with others. He said: “if any men or creatures come to you, do not discourteously drive them away, but receive them well and treat them with due respect. Shri [Hari] (God) will be certainly pleased if you give water to the thirsty, bread to the hungry, clothes to the naked and your verandah to strangers for sitting and resting” (Sai Baba of Shirdi).
Sai would visit certain houses daily begging and “in one hand he carried a Tumrel (tinpot) and in the other a Zoli or choupadari, i.e., a rectangular piece of cloth as food collecting bag. Liquid or semi-liquid things such as soup, vegetables, milk or buttermilk were received in the tinpot, while cooked rice, bread, and such solid things were taken in the Zoli” (shrisaibabasansthan.org). Baba used a Chulli to prepare food and later would distribute it to gathering of devotees.
This has since become one of the common forms of giving in India, part of one’s religious duty (dharma) to offer food to any unexpected guest. The practice of anna dana is common to all sections of Indian society and continues to be an important aspect of people's way of life. On religious and other important occasions anna dana may be undertaken on a large scale. Some Hindus organize a special meal for the needy, or donate to a charitable cause, in memory of the deceased.
To refuse hospitality to one who comes to your door is an unpardonable act. One example is the Chandgoya Upanishad (4.3) which refers to two sages who are about to have their meal when they hear a knock at the door. They dismiss the starving young student on their doorstep. He did not expect such treatment from such reverend persons. When he finds out that they both worship Vayu, the wind-god, also called prana (breath, life-force), the young man reminds the sages that prana, which pervades the universe, also pervades the hungry mortal, who is also part of this universe. In neglecting the young man, they are not honouring the divine (Sugirtharajah , 2001).
There are now charities that exist that perform Annadan service during the last Thursday of every month. In addition Saibaba.Org partners with Food Banks across USA for fight against hunger. Baba said, "Sitting in this masjid (dwarkamayee) I shall never speak untruth. Take pity on me like this: first give bread to the hungry and eat yourself. Note this well" (Shri Sai Satcharita). "By feeding the poor, taking them to be forms of God, without caring for the fruits of your actions you can gather the merit of feeding a thousand brahmins. Also, you can feed just one saint. A saint is one with the whole world. Hence feeding a saint means feeding the world." (talks of Shri Upasani Maharaj, the loftiest creation of Shri Sainath). Once the saint has left his or her body one can still feed the saint by feeding the assembled devotees at the saints' ashram or temple.[Soft Break][Soft Break]Shri Sainath also further said, "Know for certain that he who feeds the hungry, really serves Me with food. Regard this as an axiom truth". (Shri Sai Satcharita from Saibaba.Org). Keeping that tradition alive, Saibaba.org performs annadanam service to the needy at various venues during the month.
Works Cited
1. Sai Baba of Shirdi. (n.d.). Retrieved from the Wiki: http://en.wikipedia.org/wiki/Sai_Baba_of_Shirdi
2. SaiBaba's Nature and Personality [Web Article]. Retrieved from https://www.shrisaibabasansthan.org/(2010, October 6).
3. Sugirtharajah, Sharada. (2001, September 1). Traditions of giving in Hinduism [Web Article]. Retrieved from http://www.alliancemagazine.org/en/content/traditions-giving-hinduism (2010, October 6).
4. Saibaba.org Annadan service information [Web Article]. Retrieved from https://blogger.saibaba.us/annadan.html (2010, October 6).
Surrounded by bright colours, Bollywood tunes, a crowd of people and loads of food a Hindu wedding can be an overwhelming experience. Everyone is dressed in elaborate traditional clothing; and there is an incredible feeling of joy and excitement in the air that is welcoming for anyone attending. At a typical Hindu wedding similar to most others the bride is the center of all attention but not just for one day. There are about 4 events but some of these events like Mehndi (Henna) and Sangeet (Music) are combined into one and done separately on each side. The way in which rituals are carried out at a wedding is mostly based on the couple and their family’s desire, some follow all traditions and others pick and choose.
The leading up ceremonies get everyone together, they are just another excuse to eat a lot of food and dance your night away. These ceremonies give friends a chance to interact with the family of the bride and groom more intimately and also make new friendships with others around. The day of the ceremony is when religion takes center stage, lots of prayers are said, and the couple takes circles around a fire promising varying things to each other. A vital and perhaps most symbolic ritual for the day is called Kanyadaan also known as giving away of the bride. Kanya means girl/woman and Daan means giving/donation in Hindi. During Kanyadaan the groom is to promise the father of the bride that he will help her achieve dharma, artha and kama. This ritual is considered auspicious and dutiful but is also an example of how Hindus give out of duty to their God. A concept we will discuss in further detail a bit later.
The internalization that a daughter at some point is their husband’s responsibility not her parents or fathers in particular is incredible. Once married the onus is solely on the husband but in a very emotional and heartbreaking way the parents don’t think of their daughter as their own anymore. This is mostly symbolic but this sentiment is also what makes the Vidaai an almost unbearable departure for the bride from her parents. This occurs at the end of the wedding ceremony and symbolizes the bride’s departure from her parents into a new life with her husband. As the bride walks away, tearful but hopeful she throws 5 handfuls of rice over her head, so that it falls on the person or people behind her. The rice is symbolic of prosperity and wealth but is also a way of the bride giving back to her parents by wishing that the house she is leaving behind will continue to flourish.
Giving a daughter away occurs in many traditions across the world but in the Hindu ritual there is sacred verse recited and an internal belief on behalf of the father that his daughter is not his anymore. It is believed that once the parents give away their daughter they are washed away of their sins. This brings back the earlier point of giving out of duty and to be closer to God. Hindus do not donate out of a social obligation to help out their community but because it brings them recognition and improves their quality of life after death. Laid out in the religious texts for Hindus is a responsibility to give to the poor or needy and therefore charitable donations are made out of a religious obligation, they believe it to be their dharma (duty). Because they believe in reincarnation and karma that depends on actions in this life affecting in what form you return to earth in your next life, giving is made into a custom. It may sound as though giving in a Hindu tradition is selfish but in fact according to the scriptures acts of generosity have no reward if the attitude with which a gift is given is negative. The value of a gift is merited by the attitude of the donor. Charitable giving is a part of the Hindu culture in a different way than we have come to understand in the western world, it has its ties in religion and occurs at specific occasions. A daughter is perhaps the most priceless gift a man can give but unless he does so with the right intentions even that gift will not bring him closer to God.
“Give. Give with faith. Do not give without faith. Give with sensitivity. Give with a feeling of abundance. Give with right understanding.”
-Taittiriya Upanisad
Works Cited
Ilchman, Warren Frederick, Katz, Stanley Nider, Queen, Edward L. Philanthropy in the World’s Traditions. 1998. Indian University Press.
Kanyadaan. Accessed online: http://weddings.iloveindia.com/indian-weddings/kanyadaan.html
K.S. Sripada Raju. Philanthropic Perspectives of Hinduism. Accessed online:
http://learningtogive.org/faithgroups/voices/phil_persp_of_hinduism.asp
Philanthropy in India
By Laurie Gray
When looking at philanthropy in different countries it becomes evident that the reasons why citizens choose to give financial and of themselves can be extremely diverse. However, countries goals with these actions of giving and helping those within their society are quite similar.
While looking at philanthropy within India’s culture, it is important to understand that much of the actions done by citizens are focused primarily on their religious choice. Much of the India’s religion, like Hinduism and Buddhism are based on the ideas of giving (admin, 2007). This is a much like the American traditions where philanthropy heritage can also be traced back to religious roots. However, many of India’s communities have continued to support charities through their religious choices. Many of the giving that happens within these communities is directly based to cultural traditions that support the understanding that charitable acts towards others within their communities will lead to their own salvation in life. With this beliefs it has encourage a further development on how people within these communities show charity to others through informal means compared to formal established charities. In the Islamic religion giving is an important action that their followers must act on as they give a percentage of their yearly savings and income from their agriculture production during their celebration of Ramadan. Much of the financial support given during this time must find there way directly in supporting education within their own communities. Philanthropy is also seen as a social obligation that is support through religious beliefs and the feeling of duty that this country is felt sacred in the religious practices.
Philanthropy within the Indian culture is an every going phenomenon with the entrance of volunteering, and cooperate giving however faith based giving and donating are still the primary source of philanthropy within India’s communities. Cooperate philanthropy has been headed mainly by Tata Industries, a family run business which was founded in 1868 ("Evolving corporate philanthropy," 2003). This company is easily one of the largest within India and they support a large adult literacy program which is a program that works to fight against the large amount of illiteracy within this country. Even thought this company represents cooperate philanthropy, they very much carry on with the basic and traditional ideals that have been carried through the vast history of India. Family, support and growth are only three of the main reasons why Tata Industries continue to support their communities. Volunteering within Indian’s culture also has made a strong presence along side cooperate philanthropy. Volunteerism has been seen to be directed towards self-ruling, nonviolence, and service for those who are within their community. India’s struggle towards freedom has brought forth a new a developed meaning for many who do participate within the ever growing volunteering movement.
India is an every changing society that struggles daily with poverty, illiteracy, and other hardships that affect their population. Philanthropy will continue to be a support for this developing nation as they maintain the goals of working to end poverty, and furthering to strengthen their country.
Works Cited
Admin, . (2007, August 31). India. Retrieved from http://www.asiapacificphilanthropy.org/node/19/pdf
Evolving corporate philanthropy in india. (2003, September 16). Retrieved from http://www.ethicalcorp.com/content.asp?ContentID=1090
Reciprocal generosity found through the practice of Pindapata
By Avril Henry
In ancient India, there existed a very vibrant community of giving amongst the Theravada monastics and the lay people. The form of giving was called Pindapata, which was the practice of gathering food or “alms-gathering” by the monastics. As we will soon see, this generosity was believed to be “full circle” as those that provided food also felt they gained something from their gesture.
The Theravada monastics are from one of the oldest schools of Buddhism and while it began in India, today we are only seeing it practiced in Southeast Asia and Sri Lanka. They never asked for food and only took it when offered. Yet, this was the only food they had since they were not allowed to prepare their own food. “The intention was for monastics to be free from the worldly burden of cooking and to make them dependent on the generosity of lay followers.”¹ As a bhikku (a Buddhist monk), they gave up all worldly possessions and never accepted money.
The monastics would set out for Pindapata shortly after sunrise. This would give them time for meditation and allow the laywomen in the community time to prepare the food. A first-hand account from an observer out on Pindapata wrote: “He walks…holding his bowl in his sling…he walks until it is apparent to him that a lay-supporter wishes to offer some food. How does he know this? Outside that house may be a little table on which food is placed; or lay-supporters may have invited him to take food from their house every day…Any of these things we may observe. We shall also see that he stops to take food from everyone who wishes to give.”²
Because the monastics would always take whatever was offered, they also practiced giving within the Monastery and would share leftover food with fellow Buddhists, workers and even animals that would happen to seek refuge with them. They would also share with their Teacher which they believed would result in some merit.
As told by Wisdom Quarterly about Pindapata, “Practiced correctly, it is giving ordinary people the opportunity to gain merit and to develop the wholesome character trait of generosity.” The Buddha believed so strongly in this that he “continued this practice even on returning to his affluent kingdom, which angered his father who was rich and able to support him. The Buddha was determined to offer everyone the opportunity to give. If no one gave, he went hungry.”³
Lay-supporters closely mirror today’s donor; and more specifically, a church supporter. The lay-supporters had the free will to give as they wished and the amount they chose, or were able to give. Some affluent people in the community would feed up to 80 monks each day. Some would give one monk a bit of rice, as that’s all they had. Many gave for one of the same reasons that Christians, and people of other religious affiliations give – for religious merit and spiritual education. We can also see the connection between the Theravadas monks and today’s priest or other minister; living by faith and the support of his or her church community and providing teachings on the Word of God in return.
Works Cited
1. Retrieved September 23, 2010, from:
www.bhavanasociety.org/page/alms_rounds/
2. Retrieved September 23, 2010, from: www.accesstoinsight.org/lib/authors/khantipalo/wheel073.html
3. Retrieved September 23, 2010, from: http://wisdomquarterly.blogspot.com/2009/04/gathering-alms-pindapata.html
The Beggars’ Lunch – A unique Goan tradition
By Elaine Peterson
Although examples of giving to the less fortunate can be found in many Indian traditions and customs, I would like to talk about a unique tradition that is found among the Goan Catholic families during wedding preparations. Goa is predominately a catholic state in India, having been occupied by the Portuguese who converted a large portion of the population. English is widely spoken and the western way of dressing is the norm.
A couple of days before the wedding, usually on a Tuesday, a lavish feast is prepared and 7 or 9 poor people in the village are invited to the bride and groom’s houses. This lunch is termed “Bikareanchem Jevonn” (i.e meal for the beggars); ‘bikari’ meaning “beggar” and ‘jevonn’ meaning “meal”. The significance of this lunch is to remember and pray for the dead ancestors and invoke their blessings on the engaged couple. If possible, the poor are chosen in line with the age and gender of the departed souls. During the preparation of the lunch, certain traditional songs are sung. These are called “Zotis” and are basically prayers for the engaged couple, wishing them a happy and long wedded life and lots of children.
The lunch consists of pork, beef, fish, rice and a special curry called “Samarachi Koddi” which is cooked with dry prawns and mango sol (dry unripe salted mango). Coconut or cashew feni, the special liquor brewed in Goa is also served. The guests are seated on the floor of the dining hall and the meal is served on jack fruit leaves that are woven into a plate and held together with fine bamboo sticks. The bride and groom personally serve the guests, invoking their blessings.
At the end of the meal, a sweet dish made of gram dal and ‘soji’ or wheat/semolina is served along with a banana. A cigarette or locally made beedi (tobacco rolled in a leaf) is given to the guests according to their preference. Coconut oil is given as a gift for them to take home and use for their hair.
In the event that no Bikareanchem Jevonn is held, the poor are given one measure of rice and some money.
The giving of gifts has always been a huge part of every joyous event in the Indian tradition. When a child is born, sweets are distributed to family, friends and neighbours. A “laddoo” (round sweet made of flour) symbolizes the birth of a boy while a “peda” (flat sweet made of condensed milk) symbolizes the birth of a girl. Sweets are exchanged on the occasion of various festivals. Christians will send traditional sweets to their Hindu and Muslim neighbours on the occasion of Christmas and they in turn will send their traditional sweets over on the occasion of Eid and Hindu festivals like Ganesh Chaturthi and Diwali. Gifts are exchanged between brothers and sisters on the occasion of Raksha Bandan, a festival that celebrates the relationship between brothers and sisters.
“Philanthropy” may best be defined as, “private initiatives for public good, focusing on quality of life.”(Wikipedia) and we see this manifested in both individual traditions as well as corporate programs.
Works Cited
1. The Beggars’ Lunch: http://www.saligaoserenade.com/2008/08/05/the-beggars-lunch/
2. Catholic marriages – traditions and customs: http://www.goanwedding.com/articles/customs.php
Hindu Philanthropy compared to Western Philanthropy
By Abby Rolland
Western culture has come to know philanthropy and giving as acts of generosity bestowed upon others less fortunate by those who personally choose to make a contribution to society. The intention of the charitable act is simply to better their community and perhaps improve themselves as individuals in a positive, altruistic way. Those seeking to make such charitable donations, be it personal time or financial aid, are offering it unconditionally, with no expectations for anything in return, but understandably still receive the feeling of gratification that undeniably accompanies such an act.
In the Hindu religion, also known as ‘Sanatana Dharma’ and East Indian culture, the act of giving (called ‘dana’) is part of the belief which teaches that good will come to those who give while here on earth and continuing even after death. The belief is also that 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”. ‘Karma’ is commonly referred to in the teachings of generosity in Hinduism. ‘Karma’ means that all thoughts and actions, both positive and negative will have consequences in this lifetime or another.
Dharma, religious duties, includes giving of food to help others in need. This particular form of giving is referred to as ‘anna dana’. Any unexpected guest should be offered food on any occasion, not to mention special occasions where anna dana is practised on a more bountiful extent. In some cases, a special meal is prepared for the less fortunate, or a donation is made to a charity in memory of a passed loved one.
For the most part, North Americans have other reasons for giving to those in need. These reasons are not as much religious or cultural expectations or obligations as they are personal and moral choices. These usually include understanding the needs of others and true compassion and empathy toward those who go without, as well as the idea that if roles were reversed, they would like to know others would reach out and help them in their time of need.
It seems that though Hinduism and its cultural expectations may be just as charitable and may even have higher demands of their people to give, their intentions aren’t necessarily selfless as those of the Western world.
Perhaps, however, the obligation to give, which is embedded in those of Hindu cultures, results in a greater number of charitable acts than the amount of donations resulting from the mere hope that individuals will give out of the good of their hearts, as Westerners hope and pray for. Though the freedom to choose what, when, and who to support is something Westerners value, perhaps too many individuals choose not to offer their time volunteering or financial aide at all, since there are no expectations or obligations.
Works Cited
1. http://learningtogive.org/faithgroups/voices/phil_persp_of_hinduism.asp
2. http://www.hinduonnet.com/thehindu
3. http://www.alliancemagazine.org/en/content/traditions-giving-hinduism
The Indian Tradition of Annadan
By Janet Tuenschel
As a young girl in India, my friend, Renuka would visit the bustling and poverty-stricken city of Haridwar with her father. They spent one busy and eye-opening week there each year. She remembers the shock of seeing hundreds, if not thousands, of people living within the impossibly small area of one city block. The purpose of her family’s visit: to feed as many of those people as they could. A local food preparation company made the food, while Renuka and her father stood in the streets feeding all who came. This generous yearly visit was based on the old Indian tradition of annadan.
Annadan, providing food or drink to those in need, is an early form of Indian charity. From ancient times to this day, it is considered one of the greatest gifts to offer food to the hungry in India. While the act of annadan is not as common as it once was, the selfless act of giving continues to be highly respected in India.
Annadan is just one type of Indian charity. Dana, at the root of the word annadan, is the traditional word for Indian charity and it appears in a variety of ways. Two such forms include vastradan, the giving of clothing, and patradan, the donating of utensils. The giving away of dana is believed to secure divine blessings for the giver and is meant to be a purifying act. The practice has Hindu roots, but is common in all parts of Indian society. According to Hindu description, “dana is the act of conscious and willing relinquishment of possession and transference of ownership of something to another willing recipient who consciously accepts the transfer.”
In early times it was customary for Indians to open their homes and offer food to the poor. If a family had plenty, the husband of a home would often go out into the streets and call out for anyone who was hungry to join his family for a meal.
To honour the ancient tradition of annadan and provide help to those in need, many Indian charities offer special meals to the poor. One such charity, Dasanudas, believes that feeding the poor is the first step in breaking out of a destructive cycle of poverty. The charity believes that by being fed people are better able to cope with life. In particular, hunger robs children of the benefits of education. To quote a former president of India (2002-2007), Dr. APJ Abdul Kalam, “Good food makes the children not only concentrate on studies, it also improves their health. Educated and healthy children will lead to a healthy and knowledgeable society.”
Annadan is an important part of the giving traditions of India. The recognition that food is such a basic and crucial element to life has held a primary position in Indian philanthropy.
Works Cited
1. http:// www.the-crankshaft.info/2010/09/charity-in-hinduism.html
3. http://www.alliancemagazine.org
4. http://www.shrisaibabasansthan.org
Hinduism: The Duty of Giving
By Ashley Weeres
Webster’s dictionary defines charity as; “a spiritual love for others” or “generosity to the needy” or “alms given to the poor”. When many of us think of charity we think of foundations and charities such as the Red Cross or The Salvation Army. We think of giving to charity as a generous act, and we praise those who choose to do so. This is a Westernized view of charity and this ideology of charity has become quite prominent; its influences can be seen worldwide.
Canadian society is considered as mosaic society, it is comprised of many different cultures, religions and ideologies. For this reason it is important to understand how other cultures and religions view charity and charitable acts. This gives us a greater understanding of the fundamental values and religious beliefs of the members of our society regarding charity and charitable donations. This paper will explore the Hindu ideology of charity and highlight specific examples of this ideology at work.
In Western culture we quite often speak of charitable acts as acts of generosity, however, in Hindu tradition charitable acts are considered prerequisites to its followers. To Hindus acts of giving and charity, better known as Dana, are essential to ones Dharma, or religious duty. This means that Hindus are expected to give freely in order to ensure that they fulfill their Dharma. It is believed that this will ultimately have an effect on one’s Karma. Karma refers to the idea that “all thoughts and actions carry out consequences which must be faced in this life or the life to come”. Since they believe in reincarnation and that their actions in this life will affect their next life, it is made custom to give freely . Giving and charitable acts are thus made an essential aspect of Hindu tradition, culture, religion and life.
For Hindus acts of charity and giving are viewed as responsibilities, not as acts of generosity. Such acts of giving and charity are to first start at home, but of course are not inclusive to home life. The responsibility at home is to ensure that one’s extended family is well taken care of and have everything that they need. It is believed that “the wealth a person acquires is not for him [or] herself but for the wealth of one’s extended family and others”, this also includes the welfare of the state.
An example of charity and giving at home in Hindu tradition would include taking responsibility for one’s extended family members who were having trouble supporting themselves. It is believed that this should be done at just about any expense, such as “give up or compromise [one’s] personal goals for the sake of the family”. Giving for Hindus is not just the giving of monetary things or possessions, but also in extreme cases, dreams and aspirations. It is all for the good of the many, and not the individual.
While giving to the family is first priority for Hindus, this is not where giving is expected to end. Followers of Hinduism are expected to take a vested interest in the welfare of society, as well. An example of this is the sharing of food, better known to Hindus as Anna Dana. Anna Dana is considered to be an essential part of one’s dharma. This tradition calls Hindus to share their food with any unexpected visitors that may show up at their home. However, the Orthodox tradition calls for home owners not to partake in food, themselves, until they have offered said food to their dependants, deities, ancestors and the mendicant. A homeowner is expected to stand outside his or her home and announce, before each meal, ‘is anyone hungry? Please come to take your meal!’. This would be done three times, and only after that is done would the family eat, alone or with guests that have taken the offer of food.
Giving to family and the community are very important to Hindus, they are taught to “Give. Give with faith. Do not give without faith. Give with sensitivity. Give with a feeling of abundance. Give with right understanding.” While Hindus believe in giving to fulfill their dharma, it is important to remember that giving is at the core of their belief system. This is not something that they choose to do, but that they believe they must do, it is their duty.
Works Cited
Dorga, Kavita. Kanyadaan. Global Giving Resource. http://globalgivingresource.com/india.html
Duncan, Suzanne. Hinduism: Charity as Social Duty. Introduction to Fundraising. Ryerson University, Chang School. CINT-916. January 09 2010. https://de.ryerson.ca/de_courses/index.aspx?course=CINT916&mod=03&id=71382&startdate=January 9, 2010
The New Lexicon Webster’s Dictionary of the English Language. Deluxe Encyclopedic Edition. Lexicon Publications, Inc. New York. 1992.
Raju, Sirpada K.S. PhD. Philanthropic Perspective on Hinduism. Learning to Give. http://www.learningtogive.com/faithgroups/voices/phil_persp_of_hinduism.asp
Surgirtharajah, Sharada. Traditions of Giving in Hinduism. Alliance Magazine. September 01 2001. http://www.alliancemagazine.org/en/content/traditions-giving-hinduism