Charity and Giving

"'Bhishma said, "Listen, O son of Kunti, in detail to me, O sinless one as I discourse on the subject of gifts. Indeed, I shall tell you, O Bharata, how gifts should be made unto all the orders of men. From desire of merit, from desire of profit, from fear, from free choice, and from pity, gifts are made, O Bharata! Gifts, therefore, should be known to be of five kinds. Listen now to the reasons for which gifts are thus distributed in five classes. With mind freed from malice one should make gifts unto Brahmanas, for by making gifts unto the one acquires fame here and great felicity hereafter. (Such gifts are regarded as made from desire of merit.) 'He is in the habit of making gifts; or he has already made gifts to me.' Hearing such words from solicitors one gives away all kinds of wealth unto a particular solicitor. (Such gifts are regarded as made from desire of profit.) 'I am not his, nor is he mine. If disregarded, he may injure me.' From such motives of fear even a man of learning and wisdom may make gifts unto an ignorant wretch. (Such gifts are regarded as made from fear.) 'This one is dear to me, I am also dear to him.' Influenced by considerations like these, a person of intelligence, freely and with alacrity, make gifts unto a friend. (Such gifts are regarded as made from free choice.) 'The person that solicits me is poor. He is, again, gratified with a little. 'From considerations such as these, one should always make gifts unto the poor, moved by pity. (Gifts made from such considerations are regarded as made from pity.) These are the five kinds of gift. They enhance the giver's merits and fame. The Lord of all creatures (Brahman himself) has said that one should always make gifts according to one's power."'"

I shall, henceforth, O thou of great soul, practise the duty of gift without any doubt lurking in my mind respecting its rewards. And, O great Rishi, the righteous Yama, filled with joy, repeatedly told me, "One, who, by making frequent gifts, has succeeded in acquiring purity of mind should then make gifts of kine specially. This topic (about gifts) is fraught with sanctity. Do thou never disregard the duties in respect of gifts. Gifts, again, should be made unto deserving persons, when time and place are suitable. Do thou, therefore, always make gifts of kine. Never entertain any doubts in this respect. Devoted to the path of gifts, many high-souled persons in days of yore used to make gifts of kine. Fearing to practise austere penances, they made gifts according to the extent of their power. In time they cast off all sentiments of pride and vanity, and purified their souls. Engaged in performing Sraddhas in honour of the Pitris and in all acts of righteousness, they used to make, according to the extent of their power, gifts of kine, and as the reward of those acts they have attained to heaven and are shining in effulgence for such righteousness. One should, on the eighth day of the moon that is known by the name of Kamyashtami, make gifts of kine, properly won, unto the Brahmanas after ascertaining the eligibility of the recipients (by the ordinances already laid down). After making the gift, one should then subsist for ten days together upon only the milk of kine, their dung and their urine (abstaining from all other food the while). The merit that one acquires by making a gift of a bull is equal to that which attaches to the divine vow. By making a gift of a couple of kine one acquires, as the reward thereof, a mastery of the Vedas. By making a gift of cars and vehicles with kine yoked thereto, one acquires the merit of baths in sacred waters. By making a gift of a cow of the Kapila species, one becomes cleansed of all one's sins.

[328] Given away or accepted in gift, the name that is dear to her is Priyadatta. The gift of earth is desirable. That king who makes a gift of earth unto a learned Brahmana, obtains from that gift a kingdom. Upon re-birth in this world, such a man without doubt attains to a position that is equal to that of a king. Hence a king as soon as he gets earth, should make gifts of earth unto the Brahmanas. None but a lord of earth is competent to make gifts of earth. Nor should one that is not a deserving person accept a gift of earth. They who desire earth should, without doubt, conduct themselves in this way (i.e., make gifts of earth). That person who takes away earth belonging to a righteous person never gets any earth. By making gifts of earth unto the righteous, one gets good earth. Of virtuous soul, such a giver acquires great fame both here and hereafter. That righteous king respecting whom the Brahmanas say, 'We live on earth given to us by him,' is such that his very enemies cannot utter the least reproach respecting his kingdom.[329] Whatever sins a man commits from want of the means of support, are all washed off by gift of only so much earth as is covered by a cow-hide. Those kings that are mean in their acts or are of fierce deeds, should be taught that gift of earth is exceedingly cleansing and is at the same time the highest gift (in respect of merit). The ancients thought that there was always very little difference between the man who performs a Horse-sacrifice and him that makes a gift of earth unto one that is righteous. The learned doubt the acquisition of merit by doing all other acts of righteousness. The only act with respect to which they do not entertain doubt is the gift of earth which, indeed, is the foremost of all gifts. The man of wisdom who makes gifts of earth, gives away all these, viz., gold, silver, cloth, gems and pearls and precious stones.

And of them is he who made a covenant with Allah (saying): If He give us of His bounty we will give alms and become of the righteous.

That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty.

That the People of the Scripture may know that they control naught of the bounty of Allah, but that the bounty is in Allah's hand to give to whom He will. And Allah is of Infinite Bounty.

Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

The gift lovingly given, when one shall say "Now must I gladly give!" when he who takes Can render nothing back; made in due place, Due time, and to a meet recipient, Is gift of Sattwan, fair and profitable.

The gift churlishly flung, at evil time, In wrongful place, to base recipient, Made in disdain or harsh unkindliness, Is gift of Tamas, dark; it doth not bless![FN#37]

The gift selfishly given, where to receive Is hoped again, or when some end is sought, Or where the gift is proffered with a grudge, This is of Rajas, stained with impulse, ill.

In India the idea of sacrifice has always been to give freely for the joy of giving, without asking anything in return; and the whole purpose and merit of the sacrifice is lost, if the giver entertains the least thought of name, fame or individual benefit. The special Viswajit sacrifice which Vajasrava was making required of him to give away all that he possessed. When, however, the gifts were brought forward to be offered, his son Nachiketas, although probably a lad about twelve years of age, observed how worthless were the animals which his father was offering. His heart at once became filled with Shraddha. There is no one English word which can convey the meaning of this Sanskrit term. It is more than mere faith. It also implies self-reliance, an independent sense of right and wrong, and the courage of one's own conviction. As a boy of tender age, Nachiketas had no right to question his father's action; yet, impelled by the sudden awakening of his higher nature, he could not but reflect: "By merely giving these useless cows, my father cannot gain any merit. If he has vowed to give all his possessions, then he must also give me. Otherwise his sacrifice will not be complete and fruitful." Therefore, anxious for his father's welfare, he approached him gently and reverently.

He said to his father: Dear father, to whom wilt thou give me? He said it a second time, then a third time. The father replied: I shall give thee unto Death.

Nachiketas, being a dutiful son and eager to atone for his father's inadequate sacrifice, tried to remind him thus indirectly that he had not fulfilled his promise to give away all his possessions, since he had not yet offered his own son, who would be a worthier gift than useless cattle. His father, conscious that he was not making a true sacrifice, tried to ignore the boy's questions; but irritated by his persistence, he at last impatiently made answer: "I give thee to Yama, the Lord of Death." The fact that anger could so quickly rise in his heart proved that he had not the proper attitude of a sacrificer, who must always be tranquil, uplifted and free from egoism.

Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.

The gift of the law exceeds all gifts; the sweetness of the law exceeds all sweetness; the delight in the law exceeds all delights; the extinction of thirst overcomes all pain.

Now with two arms I thee invest Of never-ending Sleep and Rest, With weapons of the Sun and Rain, And those that dry and burn amain; And strong Desire with conquering touch, The dart that Kama prizes much. I give the arm of shadowy powers That bleeding flesh of men devours. I give the arms the God of Gold And giant fiends exult to hold. This smites the foe in battle-strife, And takes his fortune, strength, and life. I give the arms called False and True, And great Illusion give I too; The hero's arm called Strong and Bright That spoils the foeman's strength in fight. I give thee as a priceless boon The Dew, the weapon of the Moon, And add the weapon, deftly planned, That strengthens Visvakarma's hand. The Mortal dart whose point is chill, And Slaughter, ever sure to kill; All these and other arms, for thou Art very dear, I give thee now. Receive these weapons from my hand, Son of the noblest in the land."

The great Vasishtha, thus addressed, Made answer to the king's request: "Ne'er will I give my cow away, My gem, my wealth, my life and stay. My worship at the moon's first show, And at the full, to her I owe; And sacrifices small and great, Which largess due and gifts await. From her alone, their root, O King, My rites and holy service spring. What boots it further words to say? I will not give my cow away Who yields me what I ask each day."

Then with a gift the saints drew near To Bhrigu's son whose look was fear, And Rama! Rama! soft they cried. The gift he took, no word replied. Then Bhrigu's son his silence broke And thus to Rama Rama spoke:

2 Thou Savitar whose flame deserves hundred libations, be thou pleased: 3 May Savitar the God, and may Parvata also give us sight; 4 Give sight unto our eye, give thou our bodies sight that they may see: 5 Thus, Surya, may we look on thee, on thee most lovely to behold,

2 For over thee, O Friend from birih, the wrath of man hath no control: 3 As such, with all the Gods, O Son of Strength, auspicious in thy flame. 4 Malignities stay not from wealth the mortal man whom, Agni, thou 5 Sage Agni, be whom thou dost urge, in worship of the Gods, to wealth, 6 Riches with many heroes thou hast for the man who offers gifts: 7 Save us, O Jatavedas, nor abandon us to him who sins, 8 O Agni, let no godless man avert thy bounty as a God: 9 So, Son of Strength, tbou aidest us to what is great and excellent. 10 Let our songs come anear to him beauteous and bright with piercing flame 11 To Agni Jatavedas, to the Son of Strength, that he may give us precious gifts, 12 Agni, made yours by sacrifice, Agni, while holy rites advance; 13 May Agni who is Lord of wealth vouchsafe us food for friendship sake. 14 Solicit with your chants, for help, Agni the God with piercing flame, 15 Agni we laud that he may keep our foes afar, Agni to give us health and strength.

2 Agni, the Bounteous Giver, bright with varied flames, laud thou, O singer Sobhari− 3 Thee have we chosen skilftillest in sacrifice, Immortal Priest among the Gods, 4 The Son of Strength, the blessed, brightly shining One, Agni whose light is excellent. 5 The mortal who hath ministered to Agni with oblation, fuel, ritual lore, 6 Verily swift to run are his fleet−footed steeds, and most resplendent fame is his. 7 May we by thine own fires be well supplied with fire, O Son of Strength, O Lord of Might: 8 Agni, who praises like a guest of friendly mind, is as a car that brings us gear. 9 That man, moreover, merits praise who brings, auspicious Agni, sacrificial gifts 10 He for whose sacrifice thou standest up erect is prosperous and rules o'er men. 11 He in whose dwelling Agni is chief ornament, and, all−desired, loves his laud well, 12 His, or the lauding sage's word, his, Son of Strength! who Is most prompt with sacred gifts, 13 He who with sacrificial gifts or homage bringeth very skilful Agni nigh, 14 The mortal who with blazing fuel, as his laws command, adores the Perfect God, 15 Give us the splendour, Agni, which may overcome each greedy fiend in our abode, 16 That, wherewith Mitra, Varuna, and Aryaman, the Asvins, Bhaga give us light, 17 O Agni, most devout are they, the sages who have set thee Sage exceeding wise, 18 Who have arranged thine altar Blessed God, at morn brought thine oblation, pressed the juice. 19 −May Agni worshipped bring us bliss, may the gift, Blessed One, and sacrifice bring bliss; 20 Show forth the mind that brings success in war with fiends, wherewith thou conquerest in fight.

i may Dhatr give us wealth, Life in days to come and unfailing; May we obtain the favour Of the god whose gifts are true. k May Dhatr give wealth to the giver, Desiring offspring, generous in his home; Let all the immortal gods roll themselves up for him, The All-gods and Aditi in unison. l For us to-day may Anumati Among the gods favour our sacrifice, And be she and Agni, bearer of the oblation, A joy to the giver. m Accord thy favour, O Anumati [3], And grant us wealth; For inspiration, for insight impel us, Lengthen our days for us. n May she favouring, favour (us) With wealth, undecaying, rich in offspring; In her disfavour may we not fall; May the goddess easy to invoke grant us protection. o Anumati men reverence in the quarter Wherein is that which shineth; May she in whose lap is the broad atmosphere, The goddess, easy to invoke, grant us protection [4]. p Raka, easy to invoke, I invoke with fair praise; May the fortunate one hear us and be aware of us With needle that breaks not may she sew her task; May she give a hero, whose wergild is a hundred, worthy of song. q The fair thoughts of thine, O Raka, Whereby thou art wont to give wealth to the giver, With them to-day come to us in kindliness, Granting, O fortunate one, a thousandfold prosperity. r O Sinivali, s The fairhanded. t I invoke at the sacrifice Kuhn the fortunate, Who accomplisheth her work, the easy to invoke; May she give us the fame of our fathers; To thee, O goddess, let us offer with oblation. u Kuhn, lady of the gods and of immortality, Worthy of invocation, may she be aware of the oblation To the giver may she assign much good fortune, To the wise may she grant increase of wealth.

f By this shape producing mighty deeds, He is dread, a broad way for gain, He hath come to the top, bearing sweetness, What time he moved a body in his own body. g Thou art taken with a support; agreeable to Prajapati I take thee this is thy birthplace; to Prajapati thee! a The months, the woods, The plants, the mountains, The earth and sky in longing, The waters, followed Indra on his birth. b To thee hath been assigned for mighty power, For ever, in the slaying of Vrtra, All lordship, and all strength, O thou that art worthy of sacrifice In the overcoming of man by the gods, O Indra, c Indrani beyond other women I have heard to be favoured with a spouse, For never at any time [1] Shall her husband die of old age. d I have not joyed, O Indrani, Without my friend Vrsakapi, Whose oblation rich in water Goeth dear to the gods. e He who first born in his wisdom A god, surpassed the gods in insight, From whose breath the sky and earth recoiled, In the greatness of his manhood, he, O ye men, is Indra. f Hitherward be thy might with aid, O dread Indra, What time the armies meet in combat, And the arrow flieth from the arms of the strong men; Let not thine [2] anger spread on every side. g Destroy us not; bring and give to us That plenteous bounty which thou hast to give to the pious man, For this new gift, this song we have sung to thee; Let us speak forth in praise of Indra. h Bring it to us, let none intercept it; For we know thee as wealth lord of riches; That mighty gift of thine, O Indra, Vouchsafe it us, O lord of the bay steeds [3]. i With our oblation we summon 1ndra, the giver; Fill both thy hands with bounty; Give to us from the left and the right. k The giver, the bolt-bearer, the bull, the overpowering, The impetuous, the king, slayer of Vrtra, drinker of the Soma, Seated at this sacrifice on the strew, Be thou health and wealth to the sacrificer.

The Exposition of the Daksina and other Offerings The sacrifices with the gifts are offered for the world of heaven. He offers with two (verses) on the Garhapatya; the sacrificer has two feet; (verily it serves) for support. He offers in the Agnidh's altar; verily he ascends the atmosphere. He approaches the Sadas; verily he makes him go to the world of heaven. He offers in the Garhapatya with verses addressed to Surya; verily he makes him mount yonder world. He offers in the Agnidh's altar with a verse containing the word 'Lead', for leading to the world of heaven. 'Go to the sky, fly to heaven', (with these words) he takes out the gold after the offering [1]; verily he makes him go to the world of heaven. 'With my form I approach your form', he says; for by his form he approaches their form, in that (he approaches) with gold. 'May Tutha, all knowing, allot to you', he says; Tutha, all knowing, was wont to allot the gifts of the gods; verily thereby he divides them. 'This gift of thine, O Agni [2], cometh, impelled by the Soma', he says, for his gift comes impelled by the Soma. 'Lead it by the path of Mitra', he says, for atonement. 'Go ye on by the path of holy order, of brilliant gifts', he says; holy order is truth; verily with truth, with holy order, he divides them. 'Leading prosperity by the path of the sacrifice', he says, for the gifts go by the path of the sacrifice. 'May I win a Brahman to-day [3], a seer and sprung from seers', he says; the learned man is a Brahman, a seer and sprung from seers; therefore he says thus. 'Gaze on the heaven, gaze on the atmosphere', he says; verily he makes him go to the world of' heaven. 'Join those in the seat', he says, for friendship. 'Given by us, go to the gods, full of sweetness; enter the giver', he says; 'we here are givers; do ye there enter us, full of sweetness' [4], he says in effect. He gives gold; gold is light; verily he places light before, to light up the world of heaven.

I do not know its name, and I give it the designation of the Tao (the Way or Course). Making an effort (further) to give it a name I call it The Great.

To whom the king: “O favour’d of the skies! Here let me grow to earth! since Hector lies On the bare beach deprived of obsequies. O give me Hector! to my eyes restore His corse, and take the gifts: I ask no more. Thou, as thou may’st, these boundless stores enjoy; Safe may’st thou sail, and turn thy wrath from Troy; So shall thy pity and forbearance give A weak old man to see the light and live!”

“Sir,” answered Telemachus, “it has been very kind of you to talk to me in this way, as though I were your own son, and I will do all you tell me; I know you want to be getting on with your voyage, but stay a little longer till you have taken a bath and refreshed yourself. I will then give you a present, and you shall go on your way rejoicing; I will give you one of great beauty and value—a keepsake such as only dear friends give to one another.”

1. Let Soma juices make thee glad! Display thy bounty, Thunderer: Drive off the enemies of prayer! 2. Drink our libation, Lord of hymns! with streams of meath thou art bedewed: Yea, Indra, glory is thy gift. 3. Indra hath ever thought of you and tended you with care. The God, Heroic Indra, is not checked. 4. Let the drops pass within thee as the rivers flow into the sea O Indra, naught excelleth thee! 5. Indra, the singers with high praise, Indra reciters with their lauds, Indra the choirs have glorified. 6. May Indra give, to aid us wealth handy that rules the skilful ones! Yea, may the Strong give potent wealth 7. Verily Indra, conquering all, drives even mighty fear away, For firm is he and swift to act. 8. These songs with every draught we pour come, lover of the song, to thee As milch-kine hasten to their calves. 9. Indra and Wishan will we call for friendship and prosperity, And for the winning of the spoil. 10. O Indra, Vritra-slayer, naught is better, mightier than thou Verily there is none like thee!