Alms

Alms Bag taken from some Tapestry in Orleans, Fifteenth Century.

Alms or almsgiving exists in a number of religions. In general, it involves giving materially to another as an act of religious virtue. In Abrahamic religions, alms are given as charity to benefit the poor. In Buddhism, alms are given by lay people to monks to nurture laic virtue, merit and blessings and to ensure monastic continuity. The word comes from Old English ælmesse, ælmes, from Late Latin eleemosyna, from Greek eleEmosynE pity, alms, from eleEmOn merciful, from eleos pity.

Buddhism

Almsbowl as used by bhikkhus for going on almsround.

In Buddhism, alms or almsgiving is the respect given by a lay Buddhist to a Buddhist monk. The monk will then pray for the giver's family or requested others. It is not charity as presumed by Western interpreters. It is closer to a symbolic connection to the spiritual and to show humbleness and respect in the presence of normal society. The visible presence of monks is a stabilizing influence. The act of alms giving assists in connecting the human to the monk and what he represents. As the Buddha has stated:

Householders & the homeless [monastics]

in mutual dependence

both reach the true Dhamma.... (Itivuttaka 4.7)

In Theravada Buddhism, many monks (Pāli: bhikkhus) go on a daily almsround (or pindabat) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk, although nowadays not many monks keep to this rule (the exception being the monks of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice). In countries that follow Mahayana Buddhism, it has been impractical for monks to go on a daily almsround. In China, Korea and Japan, monasteries were situated in remote mountain areas where it could take days to reach the nearest town, thus making the daily almsround impossible. In the Himalayan countries, the large number of bikshus would have made an almsround a heavy burden on families. Competition with other religions for support also made daily almsrounds difficult and even dangerous; the first monks in the Shilla dynasty of Korea were said to be beaten due to the Buddhist minority at the time.

In Buddhism, both "almsgiving" and, more generally, "giving" are called "dāna" (Pāli). Such giving is one of the three elements of the path of practice as formulated by the Buddha for laypeople. This path of practice for laypeople is: dāna, sīla, bhāvanā.

Generosity is also expressed towards other sentient beings as both a cause for merit and to aid the receiver of the gift. It is accepted that although the three jewels of refuge are the basis of the greatest merit, by seeing other sentient beings as having Buddhanature and making offerings towards the aspirational Buddha to be wihtin them is of equal benefit. Generosity towards other sentient beings is greatly emphasised in Mahayana as one of the perfections (paramita) as shown in Lama Tsong Khapa's 'The Abbreviated Points of the Graded Path' (Tibetan: lam-rim bsdus-don):

"Total willingness to give is the wish-granting gem for fulfilling the hopes of wandering beings.

It is the sharpest weapon to sever the knot of stinginess.

It leads to bodhisattva conduct that enhances self-confidence and courage,

And is the basis for universal proclamation of your fame and repute.

Realizing this, the wise rely, in a healthy manner, on the outstanding path

Of (being ever-willing) to offer completely their bodies, possessions, and positive potentials.

The ever-vigilant lama has practiced like that.

If you too would seek liberation,

Please cultivate yourself in the same way."

In Buddhism, giving of alms is the beginning of one's journey to Nirvana (Pali: nibbana). In practice, one can give anything with or without thought for Nibbana. This would lead to faith (Pali: saddha), one key power (Pali: bala) that one should generate within oneself for the Buddha, Dhamma and Sangha.

According to the Pali canon:

Of all gifts [alms], the gift of Dhamma is the highest. (Dhp. XXIV v. 354)

== HINDUISM ==

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ALMS ARE NOT ONLY MATERIAL BUT SPRITUAL MOST OF THE TIMES.eXAMPLE IS THIS POEM 400 YEARS AGO SUNG BY sWAMI RAMDAS SAMARTH 1608-1682aD BEGGING THE lORD FOR THE good FOR ALL... GIVE ME ONLY THIS O RAMA-SWAMI SAMARTH RAMDAS 400 YEARS AGO Feb 9 2008 | Views 8 | Comments (0) Leave a Comment Tags: Swami samarth Ramdas Shivaji Marathi rama ramayana India Bhiksha -De De Ram Swami Ramdas Samarth -1608-1682AD

jai jai Raghuveer samarth..jai seeya vaar Ramchandra ki jai

Swami ji wrote this with so much karuna -bhakti ,that tears would flow from our eyes if we recite this with same bhaava –asking something from the God Almighty within and omnipresent everywhere as whatever form-an idol or non iconic form YOU see HIM. .Many of us Indians as the Swamiji himself see Him in the form of a super hero in human form- a one within ourselves , who transcended the times and events to pass through hell and fire to come out as a great maryada Purshottama-the Best amongst the best human beings who trod the path of Life within the rules of humane social laws and mores prevalent at that times accepted by the best then. That is the ideal they left behind for us to emulate and follow whenever we find ourselves in a situation-so the GOD of the Humans who strive and endure cannot be somebody else but a hero from within themselves who strove and proved his/her worth against a difficult life situation . This is a ‘’Bhiksha-a request for Alms’’to - this hero in his rupa -form - given by his life and work edifice He created for himself NOT only a physical form which went away with him in saryu river.. keep the life edifice of Rama in front of YOU too as you read and understand this request by the Swamiji to Rama.. do not read the ‘meaning’ given in the bracket after you have once understood the meaning of this alms-thought and timely Action for the good of all in each stanza .’’.me’’ stands for us all then just read the poem in the words of the Swamiji written 400 years ago..in a simple marathi devnagari which all of us can understand.

Bhagwanta kade kaay magave?=what should we all ask from the God Rama?

Komal Vacha de de Ram = give me a genteel speech Vimal karni de re Ram =give me a life of timeless edifying work for the good of all Prasang Aulkhi de re Ram = give me the ability to know the importance of the situation well Dhurt kala maj de re Ram =give me the ability to judge people minds and act accordingly Hit karak de re Ram = all my actions should be for the Good –welfare of any and all Jan sukh karak de re Ram = give me that which helps most and the many needy Antar parkhi de re Ram = give me ability to read the minds and souls of those whom we meet Bahu jan maitri de re Ram =give me a real friendship of the many of all classes and strata Vidya vaibhav de re Ram = give me the prosperity of the right education wisdom divine Udasinata de re Ram = give me a attitude of dispassion for materialism and gathering Mago nenne de re Ram = let me really need to ask as little as possible for myself alone Majh na kale te de re Ram =give me what I do not know is long lastingly good for me Tujhi Aavdi de re Ram =give me perpetual fountain of affection-longing for you ever Das mannhe majh de re Ram= give me nothing else but Rama perpetually within my mind soul Sangeet gayan dere Ram =musical speech which I could use to sing your wisdom & paeans for all Aalap godi de re Ram= the sur and taal and right sweet notes so as Not to falter while doing above..spell binding the listeners of Rama katha. Dhaat mata de re Ram= ?allow me to be of the same Mud–culture and ‘frequency’as all masses Anek Ghati de re Ram=allow my ram katha to take as many attractive forms as any Rasssaal Mudra de re Ram=my whole being while singing this should be attractive and spell Binding so that the attention of those who listen masses will not Falter and distract Jaad katha majh de re Ram=?give me a flowing thick plot about your katha so as to spell bound The listeners and really reveal your divinity to the masses in the need Dastak Taali majh de re Ram = the taali which we give the clap while ram katha be loud and clear Resounding effect of the story on the masses is desired here-symbolic Nritya kala majh de re Ram =give me even ability to dance well if required for you and katha Prabandh sarali de re Ram = my diction grammar and word play should be faultless and flowing straight into hearts minds of the listeners ever all the time too.. Shabd manohar de re Ram= right sweet gentle and acceptable words ever on my tongue tip.. Savadh pana majh de re Ram =always alert to the enemies within and outside to me and mine all Bahut pathantar de re Ram=as much wisdom on my tip of the tongue as I read ,for the benefit of those who Need it timely when they ask me anytime.. Das Manhe re Sadgun Dhaam =this servant of yours needs for me and mine all to be store house of Perpetually good ‘abilities- character’ ..ever for all Uttam guna majh de re Ram= give us all the best of the above ever timely. Pavan Bhiksha de re Ram = give me this divine alms in these forms Deen dayala de re Ram.=the ability to be kind and act for the needy as are You to me .. Abhed bhakti de re Ram =.give me and all unfaltering omni present devotion in goodness-YOU.. Atma nivedan de re Ram = ability to introspect and understand me myself and my thoughts action Tadrup ta de re Ram =ability to feel One with your form of character and action you present to us Artharohan de re Ram.=ability to transcend the need for the material needs till that is essential Sajjan sangati de re Ram = give ‘me’ ever the companionship of the wise and the divine Aleept pana majh de re Ram= ability to be unbound ,dispassion, be free from any (DIS)attractions! Brahma anubhava majh de re Ram= give ‘me’the divine experience of revealed perpetual Truth Ananya seva de re Ram= the easy means for to get all the above is by giving ‘me’ ability to SERVE others- And YOU in that form ..ever Majh veen tu majh de re Ram = give to me my true self revealed without the shades and covers Of ego and body aurora which encloses ME=it perpetually.. Das manhe majh de re Ram= this servant of yours is asking nothing less than you in your Complete revealed self within me and Us all..

Swami Samarth Ramdas 400 years ago asks' this Bhiksha alms for our welfare from the Almighty he sees in the form, character and life of Prabhu Shri Rama ( so that we all can lead a fruitful life ending it as an achievement not as a liability!!)

Translations are like an image we all can catch in a mirror of our imperfect minds ,so the mistakes any on the right hand side are mine , the divinity of the poem is not claimed by my Sadguru Samarth ( =The Supremely ABLE one who guide us with his wisdom-and ACTs on his tenets himself and lead others to do so )-Ramdasa … but we all know He wrote these words as if .. flowing from his soul for our welfare..

Christianity

Whereas the principle of almsgiving in Christianity is not a legal concept as in Islam, giving to the poor is regarded as one of the highest duties for any Christian. The offertory is the traditional moment in every Roman Catholic Mass, when alms are collected. In most Christian forms of worship, a collection is made of "tithes and offerings" given for the support of the church and for the relief of the poor, as a central act of Christian worship. In addition, private acts of charity, considered virtuous only if not done for others to admire, are a Christian duty.

Be careful not to do your 'acts of righteousness' in front of others, to be seen by them. If you do, you will have no reward from your Father in heaven. - (Matthew 6:1)

The outward and an inward giving of alms: Here Jesus places the primary focus on the motives behind such acts, which should be love.

Rather, give as alms what is inside, and then everything will be clean for you! - (Luke 11:41)

Giving of the rich versus the poor: Here Jesus contrasts the giving of the rich and the poor

He looked up and saw the rich putting their gifts into the treasury. And He saw a poor widow putting in two small copper coins. And He said, "Truly I say to you, this poor widow put in more than all of them; for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on."- (Luke 21:1–4)

Islam

Main article: Zakat

Islamic scriptural rules on alms are quite reminiscent of the biblical instructions:

If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. - (Qur-an 2:271a)

In Islam, zakat, or the giving of alms, is the third of the five pillars of Islam. Various rules attach to the practice, but in general terms, it is obligatory to give away 2.5% of ones savings and business revenue, as well as 5-10% of ones harvest, to the poor. The recipients include the destitute, the working poor, those who are unable to pay off their own debts, stranded travelers, and others who need assistance, with the general principle of zakaah always being that the rich should pay it to the poor.

Judaism

Main article: Tzedakah

In the Jewish tradition, charity represented by tzedakah, justice, and the poor are entitled to charity as a matter of right rather than benevolence. Contemporary charity is regarded as a continuation of the Biblical Maaser Ani, or poor-tithe, as well as Biblical practices including permitting the poor to glean the corners of a field, harvest during the Shmita (Sabbatical year), and other practices. Voluntary charity, along with prayer and repentance, is regarded as ameliorating the consequences of bad acts.

Bibliography

• Mydans, Seth (20 Sept 2007). Monks Pressure Myanmar Junta (New York Times). Retrieved 20 Sept 2007 from "The New York Times" at http://www.nytimes.com/2007/09/20/world/asia/20cnd-myanmar.html?_r=1&hp=&adxnnl=1&oref=slogin&adxnnlx=1190317793-WFaRWsDL7E5KoNddBiTQ5A.

• Nyanatiloka Mahathera (4^th ed., 1980). Buddhist Dictionary: Manual of Buddhist Terms and Doctrines. Kandy, Sri Lanka:Buddhist Publication Society. ISBN 955-24-0019-8. Available on-line at: http://www.budsas.org/ebud/bud-dict/dic_idx.htm.

• Pali Text Society (PTS) (1921-1925). The Pali Text Society's Pali-English dictionary. London: Chipstead. Available on-line at: http://dsal.uchicago.edu/dictionaries/pali/.

• Thanissaro Bhikkhu (trans.) (1997). Tanhavagga: Craving (Dhp XXIV). Available on-line at: http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.24.than.html.

• Thanissaro Bhikkhu (trans.) (2001). The Group of Fours (Itivuttaka 4). Available on-line at: http://www.accesstoinsight.org/tipitaka/kn/iti/iti.4.100-112.than.html.

• Tsongkhapa & Alexander Berzin (trans.) (2001). The Abbreviated Points of the Graded Path. Available on-line at: http://www.berzinarchives.com/sutra/sutra_level_2/abbrev_lamrim.html.

External links

Buddhist

• "The Morning Alms Round," article by Richard Barrow at ThaiBuddhist.com.
• Kariyawasam, A.G.S. (1995). Buddhist Ceremonies and Rituals of Sri Lanka (The Wheel Publication No. 402/404). Kandy, Sri Lanka: Buddhist Publication Society. Chapter 5, section 1, pertains to almsgiving. Available from "Access to Insight" (1996 transcription) at http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html.

Islamic

• All about Zakat and many benefits of paying it