The Bhagavad-gita classifies everything in material existence into a typology of three modes, wherein the modes are among other things shapers of the interaction between matter and consciousness. Normally, charity would be considered as belonging to the mode of goodness, but not always. The Gita (17.20-22) indicates that charity can be in any of the three modes.

Bommakal Sravan Kumar

February 25 at 10:20am

KRISHNAM-VANDEY-JAGAD-GURUM

Charity that Expresses Vanity Ends in Vanity
------------Bhagavad Geetha (17.21)

Charity is usually a noble expression of the human virtue of compassion. Few joys in life are as sublime and fulfilling as the joy of helping wiping someone’s tears or bringing a smile on their face. When done in a mood of helping others, charity expands our consciousness, by helping us tune to concerns beyond our immediate concerns.

Yet not all charity is done with the same level of consciousness – when done primarily as an expression of the ego, “Just see how good I am”, charity can keep the consciousness locked in the temptation of wanting to be a controller of matter.

The Bhagavad-gita classifies everything in material existence into a typology of three modes, wherein the modes are among other things shapers of the interaction between matter and consciousness. Normally, charity would be considered as belonging to the mode of goodness, but not always. The Gita (17.20-22) indicates that charity can be in any of the three modes.

When charity is done in the mode of passion (Gita 17.21), the purpose is expanding one’s sense of power and prestige in controlling matter. Usually, those in passion control matter for their own immediate sensual gratification, but sometimes that control can be for indirect gratification by helping others enjoy matter.

Such charity ends in vanity – it doesn’t take us towards liberation, nor does it grant any lasting fulfillment. Given that the Gita right from it beginning takes us from outer appearance of matter to the inner substance of soul and ultimately the Supersoul, its analysis of charity is similarly meant to take us to the substance – to prompt deeper introspection so that our external expression of charity is accompanied by an internal intention of benevolence. The highest charity is spiritual charity – the charity that helps people link spiritually with the Supersoul.

SANT RAHIM AND SANT TULASIDAJ ON CHARITY

Sant Rahim was a Muslim but he is a Krishna devotee .He was a great donor .He used to gaze downcast when he donated the charity to anyone.At this his contemporary Sant Tulsidas ji send him a message asking these words-

aisi deni den ju, kit sikhe ho sain
jyu jyu kar uncho karyo tyun tyun niche nain
"Sir , where have you learnt from such a type of donation
where you keep downcasting your gaze while raising your hands to donate?"

Then Rahim replies him saying
"denhaar koi aur hai bhejat jo din rain
log bharam humpar karen taso niche nain"

"the donor is someone else who sends all this to me
people are confused with me (that donor to be Rahim) so my gaze is downcasted . "

Tulsi is sansaar mein sabse miliye bhayi
na jaane kis roop mein Narayana mil jaayen

'Tulsidas ji says rush to meet everyone in this world
because it is not known that in which guise you meet the lord Narayana ."

The above Dohey’s by Sant tulsidas and Sant Rahimdas reflects the purity in Charity and the Which is told by Lord Krishna in Bhagavad gita also.

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