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[Full title: (F) The distinctive ritualistic features; (IV) Dana (giving gifts)].

IV. DANA : 787 1) ELABORATE DESCRIPTION OF NATURE OF DANA : Devala has dealt with very elaborately with the subject of dana (giving gifts), by explaining all the different constituents & varieties of it, with minute details. Such an extensive treatment of this topic is rarely to be found in other smrtis. DEFINITION : The gift (dana) is an act of donating of objects or wealth with faith to a qualified recipient, as laid down in the sastra (891). ESSENTIAL ELEMENTS : The essential elements of dana are (a) two causes (b) six grounds (c) six constituent elements (d) six effects (e) four varieties (f) three fold division (g) three destructive elements (892). It is remarkable that Devala deals with each of these points, in a very systematic & comprehensive manner. He explains each of these essential elements of gifts, in the very order of enumeration & thus brings forth the nobility of giving gifts. a) TWO CAUSES (DVIHETU) : The faith & devotion are the two causes, are the two causes, in the absence of which anything that is given becomes null and void (893). q }

768 b) SIX GROUNDS (SADABHISTHANAM) The dharma (piety), artha (motive), kama (selfish desire), vrida (shame), harsa (joy), bhaya (fear) these six are grounds, when gifts are required to be given (894). (I) Dharmadana is the real gift in which only with the notion of dharma, something is given to a competent person, without any consideration for its return or reward (895). Gifts, that are given due to other causes like artha (motive), kama (selfish desire), vrida (shame), harsa (joy), bhaya (fear) are really not gifts (dana), in the strict sense of the term. But in this world, such occasions of gift do occur, in our life. There is giving of something to other, with the renunciation of one's ownership upon it, due to above causes; Hence the author has also mentioned them as the grounds or causes that impell giving gift. (II) The gift, that is given on some occasion, with some purpose, in view & which gives only some material, benefit to the donor, is known as arthadana (896). (III) The Kamadana is a gift given to an unworthy person through love or passion, on the occasion of enjoying ladies, hunting & dice-playing (897). (IV) When the wealth or object is given to the supplicant in an assembly, through shame or pride is called Vridadana (898). It is only to retain one's prestige & reputation, the gift is given through shame & bashfulness to the supplicant in the assembly. Such occasions also occur in the society. (V) On seeing or hearing something agreable, whatever is given through delight is termed as harsadana (899). (VI) While giving up of things to thieves, rubbers etc., who harass the wine,

769 donor is designated as bhayadana, as it is given through fear, with a view to avoiding the calamity, (that may befall upon him otherwise) (900). c) S IX CONSTITUENT ELEMENTS (SADANGAM) There are six constituents of gift namely the donor, the donee, faith, the object of gift, the time and place of gift (901). Of these, only first four are clearly indicated in the Manusmrti 40 (IV.226-227) 39, while all these are to be found in the Yajnavalkya smrti (1.6, 1/203). But the detailed explanation of all of them is to be met with only in the present text (902-907). The 'donor' is a person, free from paparogas, pious, desirous of giving gift, free from vices, pure, & having blameless means of livelihood free from censure. While 'donee' (the worthy recipient) should be a brahmana, who is trisukla (endowed with good family descent, knowledge & means of subsistance), with insufficient means of livelihood, compassionate, without any physical defect & bereft of sexual vices. The attitude of greeting the supplicant with smiling face & showing honour & goodwill towards him is described as 'faith'. Whatever amount of wealth, whether more or less, one obtains by one's own efforts, by not causing trouble to anyone & without any affliction could become a worthy object of gift. The time and place, most appro- ' priate for gift are those, when and where a particular thing is difficult to be obtained. } } I

- " a) SIX EFFECTS (SADVIPAKAYUK) : 770 There are six kinds of effects of giving gifts. (908). (I) The gifts, given to atheists, thieves, aggressers etc. becomes dusphala (of bad result). (II) The gift, given without faith becomes fruitless, though it may be of great amount. (III) The gift, causing trouble to others becomes hina or inferior, though it is of a higher kind. (IV) That, given with i bad attitude of mind, on account of bad intention becomes tulyaphala or of equal nature i.e. becomes ineffective or indifferent. That, endowed with all kinds of six constituent elements is called vipula or magnificent & one, given with compassion or pity becomes. inexhaustive (aksaya). 41 42 i Parasara (1.29) speaks of four such varieties of dana (namely, uttama (best), madhyama (middling), adhama (inferior) & nisphala (fruitless); while Mahabharata (Santi.293/18-19) mentions three such varieties namely abhistuta (praiseworthy) madhyama (middling) & adhama (heinous). e) THE FOUR VARIETIES : The vedic classification of gifts is of four kinds (I) dhruva (permanent), (II) ajasrika (continuous), (III) kamya (voluntary), (IV) naimittika occasional (913-917). (I) The construction of well, garden, lake etc. that brings about benefit for all times is dhruva (or permanent), (II) Whatever is given daily is called ajasrika (continuous), (III) The gifts, donated through the desire for progeny, victory, glory, women i }

& children is termed as kamya, (IV) That gift, which depends upon the time, ritual & object (wealth etc.) is naimittika. 771 It is thus of three kinds & may or may not be performed with homa (sacrificial offering). Similarly, whatever is given on such occasions like eclipse, sankranti, pilgrimage & birth is also called as naimittika gift. f) THE THREE KINDS OF OBJECTS OF GIFT (DEYA) : viz. The objects of gift are said to be of three kinds best (uttama), medicore (madhyama), & of a low variety (adhama). (918-923). Food, curds, honey, protection, cow, land, gold, horse, & elephant these nine are gifts of the best (uttama) variety. The gifts of garment, house, things of enjoyment and medicines, are of a mediocre (madhyama) type. While shoes, swings, carts, umbrellas, veseels, seats, lamps, fuel-sticks, fruits etc. & chowry that would last for a long period these & other numerous things are considered to be the gifts of low nature (adhama) g) THREE DESTRUCTIVE ELEMENTS : r The gifts, presented are nullified, by three destructive causes, namely declaration of it to others, by praise of oneself - & repentance for the thing, given up. Hence one should avoid these, if one wishes to obtain the real merit of the act of giving gift (dana) (924-& 925). 1 Thus the whole treatment of dana is indeed a novel & original contribution of the author. * ghing I SEE 1 7 $ *

772 2) THE THINGS NOT FIT TO BE GIVEN TO CERTAIN INDIVIDUALS Some objects are prohibited to be given to certain individuals (931-933). The cooked food should not be given to the house-holders, curds to the forest hermit & livelihood to those who live on alms. The sudra should not be given the clarified butter, milk, sesamum, honey & word 'svasti' nor should one take these things from him. The milk, gold, land, cow, sesamum, honey, ghee & all kinds of juices should not be presented to a candala. 3) THE EIGHT KINDS OF QUALIFIED BRAHMANAS : who are The gifts are to be given to the brahmanas. The brahmanas 'patra', qualified for accepting gifts are described to be of eight kinds, according to their qualities & conduct. They are enumerated as matra, brahmana, srotriya, anucana, bhruna, rsikalpa, rsi & muni. Each latter is superior to the earlier one, with advanced qualities & character. They are then explained by pointing. out characteristic features of each of them. (934-944). The vaikhanasa Grihyasutra (1.1) also explains briefly these eight kinds of brahmanas.