Daanam tähendab tahet jagada oma rikkust teistega. Õigesti sooritatud daanam puhastab hinge ja nõrgendab kiindumust illusioonide maailma suhtes. Andmine on kunst: andma peab õigele inimesele õigel ajal ja õiges kohas. Annetama peab isetult ja alandliku meelega, mitte haletsedes saajat, vaid teda austades. Meeles peab pidama, et tegelikult on see jumal, kes andja kaudu annab. Annetades ei tule oodata tänu või vastuteenet.
Suurimaks annetuseks, mida üks perekond saab teha, on tütre äraandmine (mehele, mehe perekonnale). Sellest rääkis Renu erilise tunderõhuga. Ta ütles, et sellekohast hindu keele sõna - Kanya Daan - ei ole võimalik adekvaatselt tõlkida, sellel on sügav emotsionaalne tähendus. Tütar on suur väärtus, ta on kodus nagu Lakshmi, külluse jumalanna, tema äraandmine mehele on väga sügava tähendusega. See on suurim annetus, mida võib elus teha.
Pildil: Harshita jätab hüvasti oma isaga.
Pildil: noorik jätab hüvasti oma perekonnaga.
Pildil: noorik jätab oma käejälje isakodu seinale.
Väljavõte artiklist, milles eristatakse annetuse liike:
The second taxonomy of daanam , also described by Hemadri, is based on the kind of recipient and the nature of the resource given.
1. Daanam to guests ( atithi-daanaani ). It is said that such a daanam is made because of guilt stemming from the occurrence of a forbidden thought, or the performance of a
prohibited or forbidden act. This kind of daanam is akin to a virtuous deed that helps
to atone for, and compensate for a sinful one. (Hemadri, p. 849)
2. Physical, verbal and mental daanam ( kaayika vaachika maanasa daan-lakshanaani ). 41
(a) Physical daanam ( kaayika ) consists of giving gold (symbolizing money in general) to a deserving person.
(b) Verbal daanam ( vaachikam ) consists of giving asylum (protection) to a helpless person, with the assurance of protection even at the cost of the donor's own safety.
(c) Mental daanam ( maanasikam )consists of giving knowledge, or initiating someone into the world of learning, or wishing that someone become learned. Implicit in the idea or giving or imparting knowledge is the notion that the recipient is being taught the technique of acquiring knowledge.
3. Giving away a girl in marriage ( kanyaa-daanam ) : 42
In traditional Hindu thought, women in general and virgins in particular are revered. Therefore, it is said that there is no daanam comparable to the daanam of a daughter. Those who desire to attain all kinds of virtue should give away their daughter in marriage to a suitable person. This is one of the foremost duties of a householder.
A latent theme in kanyaa-daanam is that of ensuring the welfare of women. If women are satisfied, self-reliant, well-educated and self-controlled, society will flourish and prosper because it is women who are starting point of generations, and the strength of a society depends on that of women. Therefore, along with the significance of kanyaa-daanam, at many places Hindu texts point out the need to take good care of women.
4. Munificence, or excessive daanam ( ati-daana-lakshanam ) : 43
This kind of daanam involves the giving of three resources, namely, cows, land, and knowledge. These are supposed to be the basic means of survival, and save one in adverse times ( narakam ). Therefore, the giving of such resources reflects great generosity.
5. Giving food ( anna-daanam ) : (Hemadri, p. 973)
The giving of food is considered a superior daanam because food sustains. If one wants grace for oneself, this kind of daanam is prescribed, even if this means giving away a share from the food to be consumed by one's own family. Since this daanam entails some expectation, it is considered to be a raajasa kind of daanam.
6. Giving of bronze and silver ( apaaka-daanam ) :
Bronze and silver were used in ancient times for making coins, and in this sense, the giving of these metals signified the giving of money. These metals were supposed to be distributed among people after certain rituals, in order to attain comfort, glory and popularity.
7. Giving of asylum/protection ( abhaya-daanam ) : (Hemadri, p. 946-951)
In Hindu tradition, giving asylum or protection to one who comes seeking it was always considered noble, even if the seeker is an enemy. Giving asylum implies giving shelter to a person who has lost faith and trust in his own protector who has lost virtuousness, and is now fearful, insecure, diffident and distrustful. Providing asylum to a person in this state gives him reassurance and revives his faith in humanity. On the other hand, if such protection is refused, this is perceived as a breach of trust, which, in turn, generates a feeling of insecurity, and adversely affects the harmonious co-existence of the members of a society.
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8. Giving ornaments ( alankaara-daanam ) : 44
The objective of this kind of daanam is to find happiness in seeing others well-groomed and decorated.
9. Giving (relinquishing, or giving up) pride ( ahankaara-daan-vidhih ) 45
Here we have a special case of daanam, which refers to the confession of sins to God, the assumption being that these sins are acts committed out of ahankaar, or 'ego'. In this case, what is the resource, and who are the donor and the recipient of daanam ? Apparently, the resource is ahankaar or ego, very unlike the other resources that are meant to do good to the recipient. The 'donor' is the confessor, the one who gives up his ego in order to cleanse himself of guilt because of his sinful deeds. The recipient in this case would be a symbolically created person, someone greater than the donor, to whom the donor can give his ahankaar (and thus get rid of it). The whole idea is strongly reminiscent of the Christian practice of confession to a priest.
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10. Giving health ( aarogya daanam ): 46
The giving of health is considered to be as important as giving food - both have the component of nurturing another person. This kind of daanam involves providing medicine and healthy food to the ill, showing them love and affection, and taking care of their physical needs. Such daanam is prescribed because not everyone can be a doctor and give direct treatment to those who need it. It also implies that the physical body being the means through which the major goals of life ( dharma, artha, kaama , and moksha ) are to be attained, it is everyone's responsibility to ensure that all remain physically healthy.
11. Giving resources of luxury ( bhoga daanaani ) : 47
Since items of luxury are of greater material value and are usually more cherished possessions, it requires greater detachment to give away such resources. Hence the giving away of precious items (such as gems and jewels), especially to a Brahmin (whose worthiness as a recipient has already been described), is considered particularly praiseworthy.
12. Giving of wayside shelter and food to travelers ( prati-shraya-daanam ) : 48
This is self-explanatory. Constructing wayside shelters which provides relaxation as well as food and other amenities to travelers is yet another form of superior daanam .
13. Giving daanam by proxy (meant for a Brahmin recipient) ( daana-visheshah paatraasannidhaane) : 49
So high is the status of a Brahmin as a recipient of daanam , that any trustworthy Brahmin can take a daanam on behalf of the actual recipient, in case the latter is unavailable. Moreover, such daanam can be given to the recipient's relatives, members of his clan, teachers and friends or well-wishers. Thus it appears that the core idea in daanam is to give , even if the target of giving is not a specific recipient. This prescription for particular forms of daanam needs to be compared with all that has been said in the texts regarding the worthiness of the recipient. Evidently, the worthiness of a specified recipient can spread to others associated with him, and a trustworthy Brahmin may be considered worthy in this sense.
Terje täiendus: tõepoolest - peredes, kellega meie kohtusime, on tütar suur rikkus. Kuid tõenäoliselt mitte kõigis India peredes, sest Indias on seadusega keelatud loote soo määramine. Ja mitte seepärast, et jumalatel midagi selle vastu oleks, vaid seepärast, et vältida tüdrukloodetega raseduste enneaegset katkestamist.
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