Dharamicism:- What India can offer to the Globalizing

World

Submitted By:- Rashmi Pandey

Submitted To –Dr. Ayan Hazra/ Dr. Ankit Awasti

Subject:- Law and Justice in Globalising World

Semester –1

Hidayatullah National Law University

Raipur (C.G)
 Declaration
I hereby declare that the project work entitled “Dharamicism:- What India

can offer to the Globalizing World” submitted to HNLU, Raipur, is a

record of an original work done by me under the guidance of Dr. Ayan

Hazra/ Dr. Ankit Awasti, Faculty of Law, HNLU, Raipur.

Rashmi Pandey
LLM

HNLU Raipur

I
 Acknowledgements

I feel highly elated to work on the topic “Dharamicism:- What India can offer to the Globalizing
World” The Project has been possible due to obligated assistance of several persons.

I express my deepest regard and gratitude for Dr. Ayan Hazra/ Dr. Ankit Awasti

Faculty of Law. There consistent supervision, constant inspiration and invaluable guidance have
been of immense help in understanding and carrying out the nuances of the project report.

I would like to thank my family and friends without whose support and encouragement, this
project would not have been a reality.

I take this opportunity to also thank the University and the Vice Chancellor for providing extensive
database resources in the Library and through Internet.

I would be grateful to receive comments and suggestions to further improve this project report.

RASHMI PANDEY

LLM

HNLU Raipur

II
 TABLE OF CONTENTS

Declaration

Acknowledgement

Chapter I:- Introduction………………………………………………………..1

 Review of Literature………………………………………..1

 Statement Of Problem………………………………………4

 Research Methodology……………………………………..4

 Object of the Study………………………………….…...…4

 Coverage and Scope………………………………...………5

Chapter II:- The Western Biased Lens…………………………………………….5

Chapter III Meaning of Dharma……………………………………………...……7

3.1. Economics & Ethics:- Indian Understanding…………………...11

3.2. The Grihasta Expectation……………………………………….12

3.3 Rules of Charity:- Daan and prosperity…………………………13

Conclusion……………………………………………………………………...…14

III
IV
 Dharamicism:- What India can offer to the Globalizing World

Chapter I

Introduction

There is no civilization in the world where Lakshmi is worshipped, how come India is socialist
then. The tyranny, oppression and mass murders of communist regimes were unleashed upon the
world, the Chinese Mao’s regime holds on its history the incident of Great Leap Forward which
led to single biggest episode of man-made famine and mass murder were 45 million people
perished. Communism is Dead. Capitalism is failing, the inequalities created in Capitalistic
system are harrowing were reports have shown that the average difference in income between
the executive officers of companies in America to their employees is more than 22 times, look at
poverty rates in America, they have stayed flat for fifty years adding to their boom and bust
cycles. Pure communism and Pure Capitalism just don’t work. So is there any other model that
exist. Can we look closer towards our own ingenious economic model. Let’s not forget,
Christopher Columbus was looking for India, when he lost his way to America.

In his letter of 1st voyage when he was looking for India, he mentions the word gold 17 times
while mentioning the world, lord and god only once.

The Mughals and the British actually got to India and enriched their coffers for centuries. So in
short, India’s wealth and heritage has been subject to civilizational plunder for ages. Western
economies were founded on military, industrial complexes, these large centrally controlled
behemoths have transitioned into modern day corporations. The Indian Economy however was
always about Micro enterprises. Where we always a poor Country? Nations are build through
brute force, civilization are built through continuity, ideas and models.

1.1. Review of Literature

 Max Weber “Religion and the Rise of Capitalism” (1926), he argued that “political and
social pressures and the spirit of individualism with its ethic of self-help and frugality
were more significant factors in the development of capitalism than Calvinist theology.”‘
In due course, “Weber’s monocausal explanation for the rise of capitalism has been

1
 abandoned in favor of multi-causal explanation”‘ Weber asserted that it was individual
freedoms and distancing from broad religious horizon of Christianity of the Protestant
Religion which provided reality check for the society to work on self improvement which
brought in capitalism. Only after accumulation of Wealth and use of the same for profit
became less demonized and acceptable did capitalism made strides in European nations.
This was also the reason of Industrial revolution.
 (Maddison 2003, 261). The pre-British Indian economy would not have attained the
diversity, complexity, and level of development it did if the bulk of its inhabitants had a
negative attitude toward creating wealth and no interest in economic matters”. Angus
Maddison’s monumental research under the Organization for Economic Cooperation and
Development (OECD) has shown that between years 1 and 1700 AD, India accounted for
a quarter to one-third of the total world GDP, but began to decline sharply from 24.4
percent in 1700 to 16.0 percent in 1820, 7.5 percent in 1913, and 4.2 percent in 1950. The
slide continued to 3.1 percent in 1973; this, however, reversed and began a climb up to
5.4 percent in 2001
 Albert Schweitzer “(Indian Thought and Its Development)”(1936). had begun the attack
on Indian religions even earlier, in 1936 in his. The quintessence of the analysis of Indian
religions was that they were so other-wordly that their way of thinking added up to world
nullification and life disapproval.
 Kapp (1963) Essentially related India’s poor economic condition to its way of life and
disregarding economics and activity as rivial to spiritual upliftment.
 E.J. Rapson, Ancient India – From the Earliest Times to the first Century A.D. 42,
(Cambridge: at the University Press, London, 1914). The analysis of the Author about
Indian race is negative and disappointing. He analyses it to be a “race, destitute of the
historical sense, has left few records of early events save poems and dreary treatises on
belief and ritual, coloured by religious antipathy and prejudices. The age of scientific
excavation has scarcely begun, but even now the fresh material daily accumulating—
epigraphical, numismatic, artistic—is so abundant and perplexing that the time for its
scientific discussion has scarcely yet arrived. The ruling tendency of Indian history has
always been centrifugal, and it is only at rare periods—those of Asoka and Harsha—that
the story attains ephemeral unity, and, as a whole, it remains a record of the fortunes of

2
 petty States, without much material for a continuous sketch of social life or an account of
the individual actors in the drama”.
 Sri Swami Sivananda, All About Hinduism 32, (The Divine Life Society, Shivanandangar,
UP, 6th ed. 1997). The Hindu prefers to call their religion the Sanatan Dharma the
Eternal Religion, because it is based upon eternal principles, or Vaidika Dharma, because
it is founded on the teachings of the Vedas. Sanatan Dharma means the Eternal Religion,
the Ancient Law. This is based on the Vedas. This is the oldest of the living Religions.
Hinduism is known by the name Sanatan Dharma. What the Vedas alone declare to be the
means of attaining the Summum bonum or the final emancipation is the Sanatan Dharma
 Hiro Badlani, Hinduism – Path of Ancient Wisdom, Available at
http://www.hinduismpath.com
 “Hinduism: An Evolutionary Religion covers all aspects of Hindu religion, culture, and
philosophy in a series of 57 small easy-to-read chapters. Spiritual teachings from the
book’s core and the information are presented in a non-dogmatic manner, stressing the
basic unity and homogeneity of all religions. With its powerful narrative and roots in
spiritual storytelling, this book is perfect for anyone who desires authentic information on
Hinduism. Engaging with this book will not only educate you, but imbue you with
personal peace and happiness, becoming an experience both elegant and empowering”
 Rajendra Verma, Comparative Religion: Concept and Experience 101 (Intellectual
Publishing House, New Delhi, 1984). In the present article author expresses “India to be
perhaps the only country where largest number of religious cults, sects, and types exist,
and about 330 million gods and goddesses are worshipped in different forms. Apart from
main religions like Hinduism, Islam, Buddhism, Jainism, Sikhism, and Christianity, there
are a few neo-religions and neo-gods who have great influence in the Indian masses.
Embracing around 440 million people, about 83.4% of the total population, Hinduism has
persistently shown a capacity to synthesize competing faiths into its umbrella, including
monist, monotheists, polytheists, pantheists, animists, totomists, agnostics, and even
atheists. Apart from Hinduism, Buddhism (3 million), Jainism (2 million), Christianity
(13 million), Sikhism (9 million), and Islam (85 million) do have significant influence
over the Indian style of life.”

3
  Gita, Dhirendra Kumar Srivastava, Religious Freedom in India 25, (Deep & Deep
Publication, New Delhi, 1983). Mordern Indian History is heritor of 3 different and
distinct legal systems, namely, Hindu, Muslim and British, and is a meeting ground of
major religions of the world.

1.2. Statement of problem: The researcher had tried to answer the following question
 Can India’s Past be used for guiding our present Economic Policies?
 What was the Ancient economic model of India?
 How Did it Function?
 Can Indian Economic Confidence be boosted from these reflection?

1.3. Research Methodology

The research method adopted by the researcher is Doctrinal research wherein research has been
primarily been through secondary sources of Information. Various opinions of eminent authors,
published articles, religious texts and have been used to substantiate the research. All the data
collected are secondary data and are analysed as the study is qualitative/doctrinal in nature.

1.4. Object of Study

We have seen Capitalism and Communism; we have been mixed economy for so many years.
India has a rich civilizational history and has much to offer to the world currently operating
within a right based discourse. The present project attempts to present

 That a widely entrepreneurial Indian community in its history had been famous for its
gold, spices and spirituality. It was definitely a system working in its favor. What are the
present day lessons we can learn from that past.
 To explore the Indian Economic Past and reflect on behaviours which made uscaptured
1/3rd of worlds GDP post 17th Century.
 To Acknowledge the limitations of the present study and not adopt archaic wisdom
without scientific treatment of the same to present conditions.

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1.5. Coverage and Scope

The viability of the suggestions presented and the research made is to be tested phrase wise,
where emphasis should be on triggering community response to develop the area. A peculiar
consideration while deciding the title of the Paper was whether the name “Dharmicism” be well
taken while suggesting economic reforms. However that dilemma was put aside on having faith
on following understanding

“Never forget what you are, for surely the world will not. Make it your strength. Then it can
never be your weakness. Amour yourself in it, and it will never be used to hurt you.”-George RR
Martin

This holy land has been a basket of diversity and our civilizational Identity is carefully woven
around people of this land understanding “Dharma”, not in moral, religious or spiritual sense but
purely in administrative and governance point of view as “duty” which is the undercurrent of the
entire research exercise. Making India and Indians responsible to write our future.

Chapter II

The Western Biased Lens

In 1905, Max Weber Published his book “The Protestant Ethic and the Spirit of Capitalism” , in
1905, wherein he emphasized that economic growth is closely related to the idea of religion and
culture. He drew a his observation from the fact that until there was emergence of Protestant
religion within Christianity, Industrial revolution and economic growth didn’t emerge.
Protestantism had a positive attitude towards innovation and investment and was congenial for
creation of wealth and prosperity. It didn’t looked at accumulation of wealth doubtfully rather
promoted and valued saving and hardwork, facilitating investment. This could only be made
possible when there was an acceptance of fact that human life is limited and there was no self
denial in the name gaining credits in heaven. It questioned the dogmatic clutches of moral
policing of church and hence made way to prosperity1.

1
Though R. T. Tawney broadly accepted Weber’s thesis in his Religion and the Rise of Capitalism (1926), he argued
that “political and social pressures and the spirit of individualism with its ethic of self-help and frugality were more
significant factors in the development of capitalism than Calvinist theology.”‘ In due course, “Weber’s monocausal
explanation for the rise of capitalism has been abandoned in favor of multi-causal explanation”‘ (Encyclopaedia
Britannica, Micropaedia, Vol. 9, 15th ed., 2002, p. 740).

5
Weber made observations on Hinduism and Indian religions in general, particularly in his
subsequent book, The Religion of India: The Sociology of later sang the same tune. The
quintessence of their analysis of Indian religions was that they were so other-wordly that their
way of thinking added up to world nullification and life disapproval. These religions were
claimed to have denied any significance for this world, which thusly inferred Hinduism and
Buddhism (1958).Additionally Albert Schweitzer had begun the attack on Indian religions even
earlier, in 1936 in his Indian Thought and Its Development. Kapp (1963) who came that there
was no importance in monetary advancement of either oneself or the nation, or even in reducing
destitution and hopelessness. India's monetary backwardness and neediness were accused on this
philosophical foundation, which was taken to be the reason of slow economic growth. The slow
rate of economic growth in India since 1950 until around 1980 (at 3 percent per annum) was
even called the Hindu Rate of Growth by Raj Krishna, an eminent economist of India

Colonization introduced, command control, structure in our economy. Post 1947, our leaders
were keep to continue the imported mindset, to perpetuate the idea of state as a provider, rather
than to revert to a model rooted in our ancient wisdom.

Today Indian economy is substantially affected by malignant corruption, corporate- political

nexus, and frequently occurring mega digit scams namely Satyam Scam, Coal Scam,
Commonwealth game Scam, scarring India’s reputation for investors around the world with
frequent shutting down of Industries, political pressures and Slow justice delivery system. Indian
youth serve as global cheap IT labour with widespread unemployment, even though the country as
such doesn’t lack resources or demand but certainly there is a sense of lack of confidence when it
comes to competing head on with world market.

There is also a huge economic inequalities with the general sense being that people suffer
visceral hatred towards, septic bosses who earn at their cost. Well, probably that the stigma of
capitalism.

We are not a culture based on faith, we were a culture based on knowledge. Until Colonial times
India was not economically or financially weak nation. India's Craft Guilds and Riches Before
1700 AD Traded both inward and outside. It had developed to the degree that Indian shippers
went over huge stretches of the oceans, from the south and from Sindh and the Gujarat coast.

6
There were ports. There are signs to propose that Dwaraka was a significant old port on the
western coast. As trade flourished , a need was felt for state guidelines of trade practices to
forestall maltreatment of clients. The state likewise assumed a significant job in settling
questions in business disputes. Several Travelers admitted, that Indian Economy was a
significant force in international market, before the advent of East India Company. Dada Bhai
Naroji, also known as "The Great Indian Old Man" was a congress leader during late 18th
century and in his treaties "Drain of Wealth from India" he accounts for the 50 years of
systematic drain of wealth and all precious jewels, destruction of traditional businesses and art
and significant changes in Education system combined made India the most crucial colony of
British. They traded our Finest cotton, food, spices, and even soldiers for their wars. “Angus
Maddison’s monumental research under the Organization for Economic Cooperation and
Development (OECD) has shown that between years 1 and 1700 AD, India accounted for a
quarter to one-third of the total world GDP, but began to decline sharply from 24.4 percent in
1700 to 16.0 percent in 1820, 7.5 percent in 1913, and 4.2 percent in 1950. The slide continued
to 3.1 percent in 1973; this, however, reversed and began a climb up to 5.4 percent in 2001
(Maddison 2003, 261). The pre-British Indian economy would not have attained the diversity,
complexity, and level of development it did if the bulk of its inhabitants had a negative attitude
toward creating wealth and no interest in economic matters”.

Chapter III
Meaning of Dharma
Will it have potential to solve modern Complexities?
“The religion of the Vedic people of India, like that of other ancient peoples of the same
Indo – European family – Greeks, Roman, Germans and slaves – was a form of nature worship,
in which the powers of the heavens, the firmament, and the earth were defined” 2. “In the
beginning many spiritual and moral concepts were devised to help man, to overcome his fears
and problems. Initially, this doctrine was called Manav Dharma, or the preferred duties of
mankind. Later, it was known by the name of Sanatan Dharma”3 “the eternal religion, came to
2
E.J. Rapson, Ancient India – From the Earliest Times to the first Century A.D. 42, (Cambridge: at the University
Press, London, 1914).
3
Sanatan Dharma means the Eternal Religion, the Ancient Law. This is based on the Vedas. This is the oldest of
the living Religions. Hinduism is known by the name Sanatan Dharma. What the Vedas alone declare to be the
means of attaining the Summum bonum or the final emancipation is the Sanatan Dharma; See Sri Swami

7
be associated with it still very popular in many places. Hindu Sages in fact perceived religion, or
Dharma, in a wide sense. Universal or cosmic religion called rita, which denotes order or
harmony. Social religion of a community is termed as varna Dharma, which describes the laws
governing a section of people according to their custom and culture; and religion of an
individual, Swa Dharma, gust a person to lead life in conformity with one’s personal situation”4.

According to Manu, “Dharma is the greatest and most valuable contribution to humanity.
Manu brought Dharma under five heads. “Ahimsa (non - violence), Satya (truthfulness), Asteya
(not acquiring illegitimate wealth), Shoucham (purity), and Indriyanigraha (control of senses)
are, in brief, the common Dharma”5. “To achieve welfare and happiness some declare Dharma
and Artha are good. Others declare that Artha and Kama are better. Still others declare that
Dharma is the best. There are also persons who declare Artha alone secure happiness. But the
correct is that the aggregate of “Dharma, Artha and Kama (Trivarga) secures welfare and
happiness. However, the desire (Kama) and material wealth (Artha) must be rejected if contrary
to Dharma”6.

Ramayana is written in the ideal ornate style of Valmiki, mildly shaking the heart of the reader
from beginning to end and giving a silent touch of transformation to the feelings, brings about,
without its being known or announced loudly the requisite regeneration of the human mind into
an ideal condition of humanness, a sense of brotherhood, filial affection, fraternity of feeling,
obedience to rule, servicefulness, honesty, firmness in resolution and unbounded goodness
coupled with an adamantine adherence to truth 7. “How a man should behave towards his
superiors, equals and inferiors, how a king ought to rule his kingdom, how a man should lead his
life in this world, how he can obtain his release, freedom and perfection, may be learnt from this
excellent epic. The Ramayana gives a vivid picture of Indian life. Even today our domestic,

Sivananda, All About Hinduism 32, (The Divine Life Society, Shivanandangar, UP, 6 th ed. 1997). The Hindu prefers to
call their religion the Sanatan Dharma the Eternal Religion, because it is based upon eternal principles, or Vaidika
Dharma, because it is founded on the teachings of the Vedas.
4
Hiro Badlani, Hinduism – Path of Ancient Wisdom, Available at http://www.hinduismpath.com accessed on 02-
04-2015.
5
Manu X – 163; quoted by M. Rama Jois, Dharma - The Global Ethic 16 (Bharatiya Vidya Bhavan, Secunderabad,
Telangana, 1997).
6
Manu II. 224 & IV. 176; Quoted from Bhagwandass, The Laws of Manu 41-42 (Apna Publications, Delhi, Vol. I,
1985)
7
Supra note 4 at p. 52

8
social, Religious, legal and national ideals are copied from the noble characters in the
Ramayana”8.

The Mahabharata is another great epic of Indian literature. This is an encyclopedia of

Hindu Dharma. There is really no theme in religion, philosophy, mysticism and polity which this
great epic does not touch and expound. It contains very noble moral teachings, useful lessons of
all kinds, many beautiful stories and episodes, discourses, sermons, parables and dialogues which
set forth the principles of morals and metaphysics. “The most important part of the Mahabharata
is the Bhagvad – Gita. It is a marvelous dialogue between Lord Krishna and Arjuna on the
battlefield, before the commencement of the Great War, Srikrishna explained the essential of
Hindu religion to Arjuna”9.

The Bhagwat Gita is one of the great religious scriptures of Hinduism. It is specially a
treatise on Bhakti as evolved in the idea of Krishna, the incarceration of God10. In Bhagwat Gita
righteousness has been described as the essence of the Dharma11. The holy book ‘Gita’ clearly
observed “the propounders of ‘Dharma’ did appreciate the fulfillment of desires of human
beings was essential but were of the opinion that unless the desires were regulated by law, they
would bring about undesirable results. Therefore, all the propounders of Dharma were
unanimous that for the existence of an orderly society and the peace and happiness of all, the
desires (Kama) for material enjoyment and pleasures (Artha) should always conform to Dharma
(code of right conduct) and be never inconsistent with it”12.

3.1. Economics & Ethics:- Indian Understanding

The economic system even in early India had reached a fairly sophisticated state, compared to
the then Western economies. Correspondingly, economic ideas had also become fairly
8
See supra note 1 at 22
9
See supra note 4 at 21
10
Rajendra Verma, Comparative Religion: Concept and Experience 101 (Intellectual Publishing House, New Delhi,
1984).
11
Gita IV – VII. Quoted from Dhirendra Kumar Srivastava, Religious Freedom in India 25, (Deep & Deep Publication,
New Delhi, 1983).
12
Gita 16-24. Quoted from M. Rama Jois See Supra note 32 at 18.

9
sophisticated. There are several sources of economic ideas in Hindu texts. Kautilya’s
Arthashaastra (fourth century BC) is only one of these.

“It was a must for princes, scholars, and administrators. Artha-shaastra did not mean economics
or political economy in a narrow sense, and included even dandaneeti (governance). Its
economics part included a study of the economy, Vaartaa, which in turn was comprised of
agriculture (krishi), animal husbandry (pashu-paatan or go-rakshaa), commerce (vaanijya),
money lending and banking (kusheeda), manufacturing, arts and crafts (kalaa), sculpture (shilpa),
and architecture (sthaapatya). Agriculture, cattle rearing, and commerce had reached a well-
developed stage by the then standards by the time Kautilya wrote the Arthashaastra”.
Seeds of both the “labor theory value and scarcity theory of value can be found in ancient Indian
texts. Shukra-Neetisaara, for example, mentions clearly that price (moolya) depends on several
factors such as utility (capacity to satisfy desire–kaama or want), the ease (sulabha) or difficulty
(asulabha) with which a commodity can be obtained, and its scarcity–how rare (apratima) it is. It
was also realized that these qualities were not fixed or absolute, but varied with desha (place) or
kaala (time)”13
Compared to the uni-dimensionalist understanding of wealth in Capitalistic society, the Indic
tradition identifies 8 different Types of Lakshmi.
1. Adi Lakshmi:- Primary Wealth
2. Dhana Lakshmi:- Monetary Wealth
3. Dhanya Lakshmi:- The wealth of Grains
4. Veerya Lakshmi:- The wealth of Courage
5. Gaja Lakshmi:- The wealth of Power and Prestige
6. Santana Lakshmi:- The weath of Offspring
7. Aishwarya Lakshmi:- The wealth of Affluence
8. Vijaya Lakshmi:- The wealth of Victory

Clearly there is a wealth of wisdom which is yet to be tapped. Look at the west today, Wages
have flattened out, work conditions for many are beyond inhumane. Most families are steeped in
student debt and home-owner debt, it is plain simple misery for other 99%.
13
(see Aiyangar 1934, 91–92).

10
 So how was Indian Understanding different from that of the present models we have:-
 In Capitalism and communism, the risk rests with either yourself or the state. In Dharmicism,
you take the risk but with an obligation to serve society with the gains.
 In capitalism and communism it is the fight for rights, Individual rights vs Community
right. Dharmicism is not about rights at all, but about responsibility
 Capitalism and communism is a fight between the culture of Consumption vs Culture of
Frugality, Dharmisicm is rooted in the culture of Preservation
 Capitalism is uni-dimensional, with a focus on profits, profits and more profits.
Dharmicism is about being fair i.e, profits cannot come at the detriment of the people and
the planet.
 Dharmisicm like capitalism espouses private ownership of assets, but with a trusteeship
focus, wealth assets, intellectual property, stays with the owner, like in capitalism, which
incentivizes entrepreneurs to create and grow, but all of these are tools to fulfill their
responsibilities, their Dharma, this isn’t just a anti capitalism bohemian rank,the rise of
conscious capitalism, impact investing, living pledge etc, point to the guilt ridden
capitalist approach that realize they should take.
Having proposed this I am not suggesting that we must blindly follow archaic wisdom or not
admitting that there would be no chinks in the process. However it is indeed time to
acknowledge that civilizations are only strengthened when they build on continuity.

3.2 The Grihasta Expectation

The Vedic ideal family unit life is "Grihastha-Ashrama." "ashrama" signifies a spot or
circumstance favorable for otherworldly development. Hence, the essential duty in grihastha-
ashrama, for each individual from the family, is to keep a good conditions at home for the overall
spiritual advancement of the family. Considering this extreme objective, the couple should co-
ordinate to execute their separate duties and obligations. They cheerfully pick their normal
obligations and not go for substandard commitment. Without varna ashrama society, which
normally gives these, it is the obligation of the spouse (or guardians, or any guardian) to facilitate
appropriate affiliation, to productively cater to all their social, moral, and spiritual duties. "With
this foundation and through the process of hearing from and associating with advanced souls,

11
they will come to understand the spiritual significance behind their apparently routine or humble
domestic duties, and thereby find full satisfaction".

3.3 Rules of Charity:- Daan and prosperity

Wealth moves in three ways – daan (donations), dakshina (service fee/tips) and bhiksha (alms).
Among the three, bhiksha was the lowest form where someone had to ask for it. Dakshina was a
service fee, which was commonly associated with priests, but it was also given to other service
providers.

The best way to give away wealth voluntarily and generously was daan. In the Indian tradition, a
lot of attention was given to the idea of exchange. The fact how wealth exchanged is explained in
the form of stories. In the old days, in feudal societies, the idea of demanding payment for
services was restricted to Brahmins who performed rituals, built and maintained temples, and
even helped kings set up villages and collect taxes.

“Dasvandh or Dasaundh, literally means a "tenth part" and refers to the practice among Sikhs of
contributing in the name of the Guru, one-tenth of their earnings towards the common resources
of the community. This is also referred to in Punjabi as "Daan" literally "giving" or
"contributing" in charity. This is a Sikh's religious obligation — a religious requirement or duty;
a form of seva or humble service which is highly valued in the Sikh system. The concept of
dasvandh was implicit in Guru Nanak Dev Ji’s own Gurbani in the line: ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ
॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ One who works for what he eats, and gives some of what he has - O
Nanak, he knows the Path (1)14"   The idea of sharing and giving is symbolised by the institutions
of langar (community kitchen) for the sangat (holy assembly) that the Guru has established.

Even in Islam the concept of Waqf and madrassa where central to promote charity for the
destitute and the community. Wakq Boards took it upon themselves to provide community
service to weaker sections and essentially functioned on donations, themselves being the trustees
of the fund.

Charity was popularised in monastic orders such as Buddhism and Jainism. Even today, in
Buddhist countries, people line up on the street to offer food to the monks who travel with
begging bowls. This ritual earns good karma for the donor. Young Brahmin students would also
beg for food and offer blessings to those who fed them. In Hindu temples, pilgrims give money
to temples and priests and to beggars in the neighbourhood. They call it Daan, but they seek
spiritual merit in exchange, making it Bhiksha.

Vishnu Puran has a story of Vaman Avatar of Lord Vishnu. In that story guru shukracharya
explained the rule of charity for any grihastha quoting Shastra and explained to demon king Bali
, A person must divide his salary into 5 parts. 1st part for dharma (charity) 2nd for yash (glory)
14
(SGGS p 1245)

12
3rd for increment of basic wage (investment/vyapar) 4th for bhog (personal expenditure) and 5th
part for helping his family.

Sandeep Sanyal, principal economic advisor to government of India at his lecture, rethinking
India’s economy in 21st century at the GICT Auditorium Ahemdabad University, while there are
other frames of preparation for 21st century, “we should consider our own history where India
was a dominant economy of the world for 2/3rd of the known history of the world. He cited
examples of how India’s ancient trade and commerce flourished across the globe from Oman to
Bahrain, Mesopotamia, Rome, Arabia, Persia to China and Korea among others”.

“He emphasized that trade guilds just like multinational Companies had tripartite agreements
with producers, merchants and customers oversees. Temples functioned as Banks and were
venture capitalist for all the trade that was going on. Somnath Temle had so much wealth
because it was a port temple of Gujrat, similarly the Padmanabhanswany Temple in Kerela”.

Amount to any temple during those days will come from five major resources:

 Basic donations by the people,

 Special charges paid by the people for special pujas or fulfillment of a special tradition,
 The amount descended by the king,
 The amount awarded by the Grama Paalakas, and
 Reminder of various territorial and ecological assets around the temple, like earning
amount through collecting fares at water bodies around temple, etc.

Conclusion
One can accumulate money beyond one's requirements, however just in the spirit of holding
these riches or wealth as a trustee to serve society. Such benevolence may appear to be ridiculous
from the start. In any case, it was a result of its wide pervasiveness of charity among people of
this holy land that pioneers, saints and travelers ventured entire length and breath of the nation
in pre-present day India, trusting the spirit of daan/charity and benevolence of householders.
They could likewise remain in magnanimous hotels, called dharma-shaalas or choultries, built in
spots of journey, or on trunk courses. The principles of charity has been working even in present
day times. The Economist (August 14, 2010, p. 50) announced that "66% of Tata Sons [a
Corporate endeavor in India] is possessed by charitable trusts which carrying wide range of
altruistic and philanthropic exercises."' The IT giant Infosys has advanced Infosys Foundation,
which is accomplishing similar works. A few other corporate undertakings are occupied with
country advancement and social work. Such generous work may not be as enough and

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satisfactory, however its reality and hugeness proposes the practicability of Gandhiji's trusteeship
thought. The trusteeship guideline needs dynamic help and consolation from people as well as
from the state. We must remember that with our prosperity in past we didn't build huge armies
for invasion or corporates to earn global trade to assert dominance, however we build the most
profound music, incredible architecture, and were a specimen for our service and spirituality.

Jai Hind

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