In Hinduism, Buddhism, Jainism and Sikhism, d?na is the practice of cultivating generosity. It can take the form of giving to an individual in distress or need. It can also take the form of philanthropic public projects that empower and help many.
D?na (Sanskrit: ) means giving, often in the context of donation and charity. In other contexts, such as rituals, it can simply refer to the act of giving something. D?na is related to and mentioned in ancient texts with concepts of Paropak?ra (?) which means benevolent deed, helping others; Dakshina (?) which means gift or fee one can afford; and Bhiksha (), which means alms.
D?na has been defined in traditional texts as any action of relinquishing the ownership of what one considered or identified as one's own, and investing the same in a recipient without expecting anything in return.
While d?na is typically given to one person or family, Hinduism also discusses charity or giving aimed at public benefit, sometimes called utsarga. This aims at larger projects such as building a rest house, school, drinking water or irrigation well, planting trees, and building care facility among others.
The Rigveda has the earliest discussion of d?na in the Vedas. The Rigveda relates it to satya "truth" and in another hymn points to the guilt one feels from not giving to those in need. It uses da, the root of word d?na, in its hymns to refer to the act of giving to those in distress. Ralph T. H. Griffith, for example, translates Book 10, Hymn 117 of the Rig veda as follows:
The Gods have not ordained hunger to be our death: even to the well-fed man comes death in varied shape,
The riches of the liberal never waste away, while he who will not give finds none to comfort him,
The man with food in store who, when the needy comes in miserable case begging for bread to eat,
Hardens his heart against him, when of old finds not one to comfort him.
Bounteous is he who gives unto the beggar who comes to him in want of food, and the feeble,
Success attends him in the shout of battle. He makes a friend of him in future troubles,
No friend is he who to his friend and comrade who comes imploring food, will offer nothing.
Let the rich satisfy the poor implorer, and bend his eye upon a longer pathway,
Riches come now to one, now to another, and like the wheels of cars are ever rolling,
The foolish man wins food with fruitless labour: that food - I speak the truth - shall be his ruin,
He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker.
The Upanishads, composed before 500 BCE, present some of the earliest Upanishadic discussion of d?na. Brihadaranyaka Upanishad, in verse 5.2.3, states that three characteristics of a good, developed person are self-restraint (damah), compassion or love for all sentient life (daya), and charity (d?na).
Chandogya Upanishad, Book III, similarly, states that a virtuous life requires: tapas (asceticism), d?na (charity), arjava (straightforwardness), ahimsa (non-injury to all sentinent beings) and satyavacana (truthfulness).
Bhagavad Gita describes the right and wrong forms of d?na in verses 17.20 through 17.22. It defines s?ttvikam (good, enlightened, pure) charity, in verse 17.20, as one given without expectation of return, at the proper time and place, and to a worthy person. It defines rajas (passion, ego driven, active) charity, in verse 17.21, as one given with the expectation of some return, or with a desire for fruits and results, or grudgingly. It defines tamas (ignorant, dark, destructive) charity, in verse 17.22, as one given with contempt, to unworthy person(s), at a wrong place and time. In Book 17, Bhadwad Gita suggests steadiness in sattvikam d?na, or the good form of charity is better; and that tamas should be avoided. These three psychological categories are referred to as the gu?as in Hindu philosophy.
The Adi Parva of the Hindu Epic Mahabharata, in Chapter 91, states that a person must first acquire wealth by honest means, then embark on charity; be hospitable to those who come to him; never inflict pain on any living being; and share a portion with others whatever he consumes. In Chapter 87 of Adi Parva, it calls sweet speech and refusal to use harsh words or wrong others even if you have been wronged, as a form of charity. In the Vana Parva, Chapter 194, the Mahabharata recommends that one must, "conquer the mean by charity, the untruthful by truth, the wicked by forgiveness, and dishonesty by honesty". Anushasana Parva in Chapter 58, recommends public projects as a form of d?na. It discusses the building of drinking water tanks for people and cattle as a noble form of giving, as well as giving of lamps for lighting dark public spaces. In later sections of Chapter 58, it describes planting public orchards, with trees that give fruits to strangers and shade to travelers, as meritorious acts of benevolent charity. In Chapter 59 of Book 13 of the Mahabharata, Yudhishthira and Bhishma discuss the best and lasting gifts between people:
An assurance unto all creatures with love and affection and abstention from every kind of injury, acts of kindness and favor done to a person in distress, whatever gifts are made without the giver's ever thinking of them as gifts made by him, constitute, O chief of Bharata's race, the highest and best of gifts (d?na).
The Bhagavata Purana discusses when d?na is proper and when it is improper. In Book 8, Chapter 19, verse 36 it states that charity is inappropriate if it endangers and cripples modest livelihood of one's biological dependents or of one's own. Charity from surplus income above that required for modest living is recommended in the Puranas.
Hindu texts exist in many Indian languages. For example, the Tirukku?a?, written between 200 BCE and 400 CE, is one of the most cherished classics on Hinduism written in a South Indian language. It discusses charity, dedicating Chapter 23 of Book 1 on Virtues to it. Tirukku?a? suggests charity is necessary for an virtuous life and happiness. He states in Chapter 23: "Giving to the poor is true charity, all other giving expects some return"; "Great, indeed, is the power to endure hunger. Greater still is the power to relieve other's hunger"; "Giving alms is a great reward in itself to one who gives". In Chapter 101, he states: "Believing wealth is everything, yet giving away nothing, is a miserable state of mind"; "Vast wealth can be a curse to one who neither enjoys it nor gives to the worthy". Like the Mahabharata, Tirukku?a? also extends the concept of charity to deeds (body), words (speech) and thoughts (mind). It states that a brightly beaming smile, the kindly light of loving eye, and saying pleasant words with sincere heart is a form of charity that every human being should strive to give.
D?na is also used to refer to rituals. For example, in a Hindu wedding, kany?d?na () refers to the ritual where a father gives his daughter's hand in marriage to the groom, after asking the groom to promise that he will never fail in his pursuit of dharma (moral and lawful life), artha (wealth) and kama (love). The groom promises to the bride's father, and repeats his promise three times in presence of all gathered as witness.
Other types of charity includes donating means of economic activity and food source. For example, god?na (donation of a cow), bhud?na () (donation of land), and vidy?d?na or jñ?nad?na (, ): Sharing knowledge and teaching skills, aushadh?d?na (): Charity of care for the sick and diseased, abhayad?na(): giving freedom from fear (asylum, protection to someone facing imminent injury), and anna d?na (): Giving food to the poor, needy and all visitors.
Charity is held as a noble deed in Hinduism, to be done without expectation of any return from those who receive the charity. Some texts reason, referring to the nature of social life, that charity is a form of good karma that affects one's future circumstances and environment, and that good charitable deeds leads to good future life because of the reciprocity principle.
Living creatures get influenced through d?nam,
Enemies lose hostility through d?nam,
A stranger may become a loved one through d?nam,
Vices are killed by d?nam.-- A Hindu Proverb, 
Other Hindu texts, such as Vyasa Samhita, state that reciprocity may be innate in human nature and social functions but d?na is a virtue in itself, as doing good lifts the nature of one who gives. The texts do not recommend charity to unworthy recipients or where charity may harm or encourage injury to or by the recipient. D?na, thus, is a dharmic act, requires idealistic-normative approach, and has spiritual and philosophical context. The donor's intent and responsibility for diligence about the effect of d?na on the recipient is considered as important as the d?na itself. While the donor should not expect anything in return with d?na, the donor is expected to make an effort to determine the character of the recipient, likely return to the recipient and to the society. Some medieval era authors state that d?na is best done with shraddha (faith), which is defined as being in good will, cheerful, welcoming the recipient of the charity and giving without anasuya (finding faults in the recipient). These scholars of Hinduism, states Kohler, suggest that charity is most effective when it is done with delight, a sense of "unquestioning hospitality", where the d?na ignores the short term weaknesses as well as the circumstances of the recipient and takes a long term view.
Xuanzang, the Chinese pilgrim to India, describes many "Punya-l?s" (houses of goodness, merit, charity) in his 7th-century CE memoir. He mentions these Punyasalas and Dharmasalas in Takka (Punjab) and other north Indian places such as near the Deva temples of Haridwar at the mouth of river Ganges and eight Deva temples in Mulasthanapura. These, recorded Xuanzang, served the poor and the unfortunate, providing them food, clothing and medicine, also welcoming travelers and the destitute. So common were these, he wrote, that "travelers [like him] were never badly off."
Al-Biruni, the Persian historian, who visited and lived in India for 16 years from about 1017, mentions the practice of charity and almsgiving among Hindus as he observed during his stay. He wrote, "It is obligatory with them (Hindus) every day to give alms as much as possible."
After the taxes, there are different opinions on how to spend their income. Some destine one-ninth of it for alms. Others divide this income (after taxes) into four portions. One fourth is destined for common expenses, the second for liberal works of a noble mind, the third for alms, and the fourth for being kept in reserve.-- Ab? Rayn al-B?r?n?, Tarikh Al-Hind, 11th century AD
Satrams, called Choultry, Dharamsala or Chathrams in parts of India, have been one expression of Hindu charity. Satrams are shelters (rest houses) for travelers and the poor, with many serving water and free food. These were usually established along the roads connecting major Hindu temple sites in South Asia as well as near major temples.
Hindu temples served as charitable institutions. Burton Stein states that South Indian temples collected donations (melvarum) from devotees, during the Chola dynasty and Vijayanagara Empire periods in 1st millennium through first half of 2nd millennium AD. These d?na were then used to feed people in distress as well as fund public projects such as irrigation and land reclamation.
Mit?k?ar? by Vijñ?ne?vara is an 11th-century canonical discussion and commentary on d?na, composed under the patronage of Chalukya dynasty. The discussion about charity is included in its thesis on ?c?ra (moral conduct).
Major Sanskrit treatises that discuss ethics, methods and rationale for charity and alms giving in Hinduism include, states Maria Heim, the 12th-century D?na K?nda "Book of Giving" by Laksmidhara of Kannauj, the 12th-century D?na S?gara "Sea of Giving" by Ball?lasena of Bengal, and the 14th-century sub-book D?nakhanda in Caturvargacintamani "The Gem of the Four Aims of Human Life" by Hemadiri of Devagiri (modern Daulatabad, Maharashtra). The first two are few hundred page treatises each, while the third is over a thousand-page compendium on charity, from a region that is now part of modern-day eastern Maharashtra and Telangana; the text influenced Hindus of Deccan region and South India from 14th to 19th centuries.
D?na as a formal religious act is directed specifically to a monastic or spiritually-developed person. In Buddhist thought, it has the effect of purifying and transforming the mind of the giver.
Generosity developed through giving leads to experience of material wealth and possibly being reborn in happy states. In the P?li Canon's Dighajanu Sutta, generosity (denoted there by the P?li word c?ga, which can be synonymous with d?na) is identified as one of the four traits conditioning happiness and wealth in the next life. Conversely, lack of giving leads to unhappy states and poverty.
D?na leads to one of the p?ramit?s or "perfections", the d?nap?ramit?. This can be characterized by unattached and unconditional generosity, giving and letting go.
Buddhists believe that giving without seeking anything in return leads to greater spiritual wealth. Moreover, it reduces the acquisitive impulses that ultimately lead to continued suffering from egotism.
D?na, or generosity, can be given in both material or immaterial ways. Spiritual giving-- or the gift of noble teachings, known as dhamma-d?na, is said by the Buddha to surpass all other gifts. This type of generosity includes those who elucidate the Buddha's teachings such as monks who preach sermons or recite from the Tripi?aka, teachers of meditation, unqualified persons who encourage others to keep precepts or helping support teachers of meditation. The most common form of giving is in material gifts such as food, money, robes, and medicine.
Dana is, as with Hindu texts like Mitaksara and Vahni Purana and in Buddhist texts, described as a virtue and duty in Jainism. It is considered an act of compassion, and must be done with no desire for material gain. Four types of Dana are discussed in the texts of Jainism: Ahara-dana (donation of food), Ausadha-dana (donation of medicine), Jnana-dana (donation of knowledge) and Abhaya-dana (giving of protection or freedom from fear, asylum to someone under threat). D?na is one of ten means to gain positive karma, in the soteriological theories of Jainism. Medieval era texts of Jainism dedicate a substantial portion of their discussions to the need and virtue of D?na. Yashastilaka's book VIII section 43 is dedicated to the concept of dana in Jainism.
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D?na, called Vand Chhako, is considered one of three duties of Sikhs. The duty entails sharing part of one's earnings with others, by giving to charity and caring for others. Examples of d?na in Sikhism include selfless service and langar.