Bhagavad Gita - Chapter 17 - Shloka (Verse) 20

व्याख्या -- इस श्लोकमें दानके दो विभाग हैं --,(1) दातव्यमिति यद्दानं दीयते अनुपकारिणे और (2) देशे काले च पात्रे च।दातव्यमिति ৷৷. देशे काले च पात्रे च -- केवल देना ही मेरा कर्तव्य है। कारण कि मैंने वस्तुओंको स्वीकार किया है अर्थात् उन्हें अपना माना है। जिसने वस्तुओंको स्वीकार किया है? उसीपर देनेकी जिम्मेवारी होती है। अतः देनामात्र मेरा कर्तव्य है -- इस भावसे दान करना चाहिये। उसका यहाँ क्या फल होगा और परलोकमें क्या फल होगा -- यह भाव बिलकुल नहीं होना चाहिये। दातव्य का तात्पर्य ही त्यागमें है।अब किसको दिया जाय तो कहते हैं -- दीयतेऽनुपकारिणे अर्थात् जिसने पहले कभी हमारा उपकार किया ही नहीं? अभी भी उपकार नहीं करता है और आगे हमारा उपकार करेगा? ऐसी सम्भावना भी नहीं है -- ऐसे अनुपकारी को निष्कामभावसे देना चाहिये। इसका तात्पर्य यह नहीं है कि जिसने हमारा उपकार किया है? उसको न दे? प्रत्युत जिसने हमारा उपकार किया है? उसे देनेमें दान न माने। कारण कि केवल देनेमात्रसे सच्चे उपकारका बदला नहीं चुकाया जा सकता। अतः उपकारीकी भी अवश्य सेवासहायता करनी चाहिये? पर उसको दानमें भरती नहीं करना चाहिये। उपकारकी आशा रखकर देनेसे वह दान राजसी हो जाता है।देशे काले च पात्रे च (टिप्पणी प0 857) पदोंके दो अर्थ होते हैं --,(1) जिस देशमें जो चीज नहीं है और उस चीजकी आवश्यकता है? उस देशमें वह चीज देना जिस समय जिस चीजकी आवश्यकता है? उस समय वह चीज देना और जिसके पास जो चीज नहीं है और उसकी आवश्यकता है? उस अभावग्रस्तको वह चीज देना। ,(2) गङ्गा? यमुना? गोदावरी आदि नदियाँ और कुरुक्षेत्र? प्रयागराज? काशी आदि पवित्र देश प्राप्त होनेपर दान देना अमावस्या? पूर्णिमा? व्यतिपात? अक्षय तृतीया? संक्रान्ति आदि पवित्र काल प्राप्त होनेपर दान देना और वेदपाठी ब्राह्मण? सद्गुणीसदाचारी भिक्षुक आदि उत्तम पात्र प्राप्त होनेपर दान देना।देशे काले च पात्रे च पदोंसे उपर्युक्त दोनों ही अर्थ लेने चाहिये।तद्दानं सात्त्विकं स्मृतम् -- ऐसा दिया हुआ दान सात्त्विक कहा जाता है। तात्पर्य यह है कि सम्पूर्ण सृष्टिकी जितनी चीजें हैं? वे सबकी हैं और सबके लिये हैं? अपनी व्यक्तिगत नहीं हैं। इसलिये अनुपकारी व्यक्तिको भी जिस चीज -- वस्तुकी आवश्यकता हो? वह चीज उसीकी समझकर उसको देनी चाहिये। जिसके पास वह वस्तु पहुँचेगी? वह उसीका हक है क्योंकि यदि उसकी वस्तु नहीं है? तो दूसरा व्यक्ति चाहते हुए भी उसे वह वस्तु दे सकेगा नहीं। इसलिये पहलेसे यह समझे कि उसकी ही वस्तु उसको देनी है? अपनी वस्तु (अपनी मानकर) उसको नहीं देनी है। तात्पर्य यह है कि जो वस्तु अपनी नहीं है और अपने पास है अर्थात् उसको हमने अपनी मान रखी है? उस वस्तुको अपनी न माननेके लिये उसकी समझकर उसीको देनी है।इस प्रकार जिस दानको देनेसे वस्तु? फल और क्रियाके साथ अपना सम्बन्धविच्छेद होता है? वह दान सात्त्विक कहा जाता है।

अब दानके भेद कहे जाते हैं --, जो दान देना ही उचित है मनमें ऐसा विचार करके अनुपकारीको? जो कि प्रत्युपकार करनेमें समर्थ न हो? यदि समर्थ हो तो भी जिससे प्रत्युपकार चाहा न गया हो? ऐसे अधिकारीको दिया जाता है तथा जो कुरुक्षेत्र आदि पुण्यभूमिमें? संक्रान्ति आदि पुण्यकालमें और छहों अङ्गोंके सहित वेदको जाननेवाले ब्राह्मण आदि श्रेष्ठ पात्रको दिया जाता है वह दान सात्त्विक कहा गया है।

He states the distinction of Charity caused by the Gunas, which follows in the sequence—"Idanim" (Now), etc.

"Datavyam iti"—Having made the mind thus, meaning resolving "Charity alone must be practiced by me (as a duty), not the fruit" (without aiming for fruit).

Having thus classified the threefold nature of Austerity, and classifying the threefold nature of Charity which follows in sequence, He first illustrates Sattvic charity. "Datavyam"—Resolving "It must be given"; "Yad danam"—that gift/object which is given; "Anupakarine"—to one incapable of doing a return favor, or even if capable, given without expectation; "Deshe"—in a holy place like Kurukshetra etc.; "Kale"—at a time like Sankranti etc.; "Patre cha"—and unto a worthy recipient, meaning the offering unto one learned in the six Angas and the Vedas etc.; that charity is declared to be Sattvic.

Here, the first use of the word "Dana" is derived in the sense of the object (Karma) referring to the "thing to be given." The one dragged in by "Cha" (implied) is derived in the sense of action (Bhava) referring to the "act of offering."

Therefore, the word denoting the object to be given ending in the second case (accusative) would require the fourth case (dative) for the recipient (Sampradana). However, the second (implied meaning of Dana as action) denotes mere abandonment and ends in the first case.

Therefore, in the case of the person who is the "Patra" (recipient), the locative case (Patre) is not used in the sense of the dative. To what kind of non-benefactor is it given? "To a worthy recipient (Patraya)" and one endowed with learning and austerity.

The assumption that "Patre" is a locative used in the sense of dative, or that "Patre" means "to a protector" (from the root Pa, protector) based on the scripture that "only one capable of protecting himself and the donor through learning and austerity should accept gifts"—such assumptions are to be understood as useless (unnecessary).

"Datavyam eva"—With the understanding "It must be given," that "Danam"—the object to be given—is given, and not aiming at fruit. To whom? "Anupakarine"—To one incapable of returning the favor. "Deshe"—In Kurukshetra etc.; "Kale"—At Sankranti etc.; whatever is given, that is Sattvic—this is the connection.

And that which is "Danam" (act of giving/offering) regarding a "Patra" (worthy recipient)—that too is Sattvic—this is the construction.

Here, the first word "Danam" is derived in the sense of the object (Karma), denoting the thing to be given. Its connection requires the fourth case (dative) for the recipient.

But the second (implied) is derived in the sense of action (Bhava), denoting mere abandonment. Therefore, there is no requirement for the fourth case regarding the person who is the recipient—because the grammatical definition "He whom one intends to reach with the object is Sampradana" does not apply here due to the absence of the object-case (since Dana here is the act itself). Therefore, imagining that "Patre" is a locative used for dative, or that it is the dative of the word "Patri" (Protector), is useless.

By the repetition (double meaning) of the word Dana—(1) "Gift" (object) qualified by place, time, and absence of return benefit is one category; (2) "Giving" (act) regarding a worthy recipient is another. In the combination of both, there is indeed great merit; this is the idea.

Devoid of desire for fruit, thinking "It ought to be given,"

in a proper place, time, and unto a worthy recipient who does no return favor—the gift that is given is declared to be Sattvic.

He states the threefold nature of Charity promised earlier—"Datavyam," etc.

"Datavyam"—Given with the determination "It must be given." "Anupakarine"—To one unable to return the favor.

"Deshe"—In Kurukshetra etc.; "Kale"—During eclipses etc.; "Patre cha"—Here the locative case is used due to the association with place and time (which are in locative).

Meaning, to a Brahmin who is a worthy recipient, endowed with austerity and learning.

OR—"Patre" is actually the dative case (of the base 'Patri'); it is formed with the suffix 'trich'; meaning "To the protector." For he protects (Pati) the donor from all multitudes of calamities.

The charity which is of this nature is Sattvic.

Since in Rajasic charity the qualification "Phalam uddishya" (aiming at fruit) is given, here (in Sattvic) the cessation of attachment to fruits like heaven is implied. "Anupakarine"—This intends the absence of desire for visible (worldly) rewards. "Datavyam"—This is to exclude any other motive, just as in Sattvic austerity etc.; thus he says "Devoid of desire for fruit."

Although in meaning, the "recipient" alone is qualified by "non-benefactor-ness," still, to express both the state of being a recipient (Sampradana - Dative) and the locus of the establishment of the gift (Adhikarana - Locative), the Dative and Locative cases are used together. The construction is: "To him (Dative) who is a non-benefactor, provided he is established as a worthy recipient (Locative concept)." Or, a split of sentence should be accepted: "It is given in/to a worthy recipient; and it is given to a non-benefactor."

The words "Desha" and "Kala" here refer to holy places and times enjoined as fit for charity. Regarding "Patra" (Worthy recipient): "Worthiness is not merely by learning nor by austerity; he whose conduct is as prescribed (along with these), him indeed they call a Patra" [Yajnavalkya Smriti 1.200]—such is the intended meaning.

दान को कर्तव्य समझकर दिये जाने पर वह सात्त्विक दान कहलाता है। दान का ग्रहणकर्ता ऐसा व्यक्ति होना चाहिए जो प्रत्युपकार करने में असमर्थ हो। इसी प्रकार दान देते समय देश? काल और पात्र की योग्यता का भी विचार करना चाहिए। जिस देश काल में जिस वस्तु का अभाव हो? वही देशकाल उस वस्तु के द्वारा प्राणियों की सेवा करने के लिए योग्य समझा जाता है जैसे अकालग्रस्त प्रान्त में अन्नदान। योग्य पात्र से तात्पर्य अनाथ? दुखी? असमर्थ तथा श्रेष्ठ आचरणों वाले विद्वान जनों से है।कुछ विद्वानों का यह मत है कि दान देने में देश कालादि का विचार करने की कोई आवश्यकता नहीं है। जिस प्रकार एक वृक्ष अपने फलों को सभी वर्गों के लोगों को देता है? उसी प्रकार मनुष्य को अपने पास उपलब्ध वस्तुओं का दान करना चाहिए।अनेक लोगों को उपर्युक्त मत में विश्वास रखकर तदनुसार दान करने में कठिनाई अनुभव होगी। अत गीता का यह कथन उचित ही है कि मनुष्य को इस बात का विचार करना चाहिए कि उसका दान समाज के योग्य पुरुषों को प्राप्त हो रहा है अथवा नहीं।

From "Datavyam" up to "Udahritam."

"Datavyam"—Thinking "It should be given," implying that the command/duty alone is to be observed; this is for countering faults (or aiming at rectifying faults?).

"Pariklishtam" (in Rajasic charity)—strained due to faults like being meager/limited etc. And the "Asatkaranam" (disrespect) of charity (in Tamasic) is due to disrespecting the recipient etc.

Thus, worldly actions have been explained according to the three types of intentions, Sattvic etc.

Now He shows the threefold nature of Charity arrived at in sequence—with three verses beginning "Datavyam," etc.

"Datavyam eva"—With the determination "It must indeed be given due to scriptural injunction," and not with desire for fruit; the gift—like Tula-purusha (weighing against gold) etc.—that is given. "Anupakarine"—To one who does not generate a return favor. "Deshe"—In a holy place like Kurukshetra etc.; "Kale"—At a holy time like solar eclipse etc.; "Patre cha"—Here the locative is in the sense of the dative (to a worthy recipient).

To what kind of non-benefactor is it given? To one who is a "Patra," endowed with learning and austerity. Or "Patre" means "To a protector" (Patri - Dative); for the scripture says, "One who is capable of protecting himself and the donor through learning and austerity, he alone should accept gifts."

Charity of such a nature is declared to be Sattvic.

Now He states the threefold nature of Charity promised earlier—"Datavyam," etc. Knowing "Wealth is the root of evils" etc., realizing that hoarded wealth causes evil, and realizing that given wealth accomplishes desired devotion etc.—knowing "It must be given"; "Anupakarine"—to one incapable of return favor, to the poor, and to one distinguished by the dharma stated in "To suffering families" etc.; the gift that is given. "Deshe"—In Kurukshetra etc.; (Kale)—during eclipse etc.; by the word "Cha," even at a non-specified time to a supplicant for marriage etc.; "Patre"—to one learned in Vedas; by "Cha," even to an unworthy person if he is hungry. That charity is "Smritam"—remembered/famous as Sattvic, this is the meaning.

"Datavyam"—It is a duty to give; "Evam manah kritva"—having made the mind thus (resolved); the gift which is given; "Anupakarine"—to one incapable of return favor;

or even if capable, given without expectation;

"Deshe"—in a holy place, Kurukshetra etc.; "Kale"—at Sankranti etc.; "Patre cha"—and unto a worthy recipient, such as one learned in the six Angas and the Veda;

that charity is declared to be "Sattvic."

He states the previously promised threefold nature of Charity with three verses—"Datavyam," etc.

The meaning is easy to understand.

दातव्यम् ought to be given? इति thus? यत् that? दानम् gift? दीयते is given? अनुपकारिणे to one who does no service (in return)? देशे in a fit place? काले in time? च and? पात्रे to a worthy person? च and? तत् that? दानम् gift? सात्त्विकम् Sattvic? स्मृतम् is held to be.Commentary The gift should be given to one who cannot return the good or to one from whom no such return is expected.It is necessary to be in Kurukshetra or Varanasi or any part of the world that is eally sacred when one offes gifts. The time should be during solar or lunar eclips or an eally auspicious occasion.Worthy A pious person who is a Tapasvin? who is well versed in the scriptures (the Vedas and the,Vedangas)? who is able to protect himself and the donor? etc.At such a time and such a place there shoule be a person worthy to receive the gift? a person who is the very incarnation of purity? the very abode of good conduct. A gift may be freely given to such a highly deserving person. The donor should not boast of his charity.

Tat, that; danam, gift; is smrtam, referred to; as sattvikam, born of sattva; yat, which gift; is diyate, given; with the idea in mind datavyam iti, that it ought to be given without consideration; anupakarine, to one who will not serve in return, and even to oen who can; and dese, at the (proper) place-in holy places like Kuruksetra etc. ; kale, at the (proper) time-during Sankranti [During the passage of the sun or any planetary body from one zodiacal sign into another.-V.S.A.] etc.; and patre, to a (proper) person-to one who is versed in the Vedas together with their six branches, and such others.

Gifts given without thought of return of favours and with the feelings, 'These gifts must be given,' at the proper places and time to a worthy person who makes no return - such gifts are said to be Sattvika.