230. Types of Daan

After describing yajna and tapah in the context of gunas, Krishna talks about daan (charity) and says, “Charity, which is done, knowing it to be a duty, without consideration of anything in return, in a fit time and place, to a worthy person is considered to be satvik” (17.20). There are multiple prescriptions in this verse.

Firstly, Krishna earlier mentioned that yoga is not for one who eats too much or doesn’t eat at all nor for one who sleeps too much or keeps awake (6.16). Essentially, it is being appropriate while keeping the circumstances in mind. During illness, one’s food intake decreases, and conversely, it increases after a physically strenuous day. This indicates that appropriateness depends on time and place. Thus, this verse suggests that appropriateness entails going with the flow and adapting to the circumstances.

Secondly, it is being appropriate with regards to the person to whom daan is being made. It’s like how countries holding dual-use technologies, such as nuclear technology, don’t share it with the countries who may misuse it. In the olden days, a guru wouldn’t teach a powerful tantra (technique) to a student till they were convinced that it would be used for the welfare of society.

Finally, ‘daan as duty’ is a complex issue as it raises doubts about what is duty and what is not. For example, the seed coat’s duty is to protect the seed and subsequently, destroy itself to give way to the sprout. Hence, understanding the nature of duty is no easy task as ever-changing nature (prakriti) plays a crucial role. 

Krishna further says, “That daan (charity) is deemed rajasik which is given with reluctance, with the hope of a return or in expectation of a reward (17.21). Charity, which is given at the wrong place and wrong time to unworthy persons, without showing respect, or with contempt, is said to be tamasik in nature” (17.22).

A Guna-atheeth remains a sakshi to the play of gunas when he is performing daan.