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The notion of ''Ṛṇa'' or pious obligations is befitting to be brought here to explain why and how the day to day action in life can attain spiritual significance and can even be considered as the ways and means of one’s ''Sādhana''. A notion of “pious obligations” called ''Ṛṇas'' given in the ancient Indian wisdom tradition still remains a popular notion in Hinduism. The notion of ''Ṛṇa'' suggests that all human beings must discharge certain obligations. Among these obligations are ''Pitṛ-ṛṇa'', ''Ṛṣi-ṛṇa'', ''Deva-ṛṇa,'' and ''Bhūta-ṛṇa'' The notion of ''paJca-yajña'' [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn8 ⁸] further explicated in the notion of pious obligations in ''Taitarīya Araṇyaka'' and are prescribed for the householders. The five sacred duties are ''Deva-yajña'' '''–''' to the Lord- ''Īśvara''; ''Pitr'' '''-''' ''Yajna'' '''–''' to the family and ancestors; ''Brahma-yajña'' '''–''' to our Vedic culture; ''Manuṣya-yajña'' '''–''' to our fellow human beings, and ''Bhūta-yajña'' '''–''' to the Eco-system.

The notion of ''Ṛṇa'' or pious obligations is befitting to be brought here to explain why and how the day to day action in life can attain spiritual significance and can even be considered as the ways and means of one’s ''Sādhana''. A notion of “pious obligations” called ''Ṛṇas'' given in the ancient Indian wisdom tradition still remains a popular notion in Hinduism. The notion of ''Ṛṇa'' suggests that all human beings must discharge certain obligations. Among these obligations are ''Pitṛ-ṛṇa'', ''Ṛṣi-ṛṇa'', ''Deva-ṛṇa,'' and ''Bhūta-ṛṇa'' The notion of ''paJca-yajña'' [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn8 ⁸] further explicated in the notion of pious obligations in ''Taitarīya Araṇyaka'' and are prescribed for the householders. The five sacred duties are ''Deva-yajña'' '''–''' to the Lord- ''Īśvara''; ''Pitr'' '''-''' ''Yajna'' '''–''' to the family and ancestors; ''Brahma-yajña'' '''–''' to our Vedic culture; ''Manuṣya-yajña'' '''–''' to our fellow human beings, and ''Bhūta-yajña'' '''–''' to the Eco-system.

==== '''Deva-yajña''' ====

==== Deva-yajña ====

The first sacred obligation is called ''Deva-ṛṇa'' which denotes to what human beings owe to the Gods (devas), who control nature and its various phenomena. As all creation is nonseparate from ''Īśvara'', the ''paJca-mahābhūta'', the five great elements that comprise all creation, are worshipped as ''Īśvara''. In the Vedic vision, ''Īśvara'' is both the intelligent and material cause of creation. ''Deva-yajña'' is an acknowledgment of the manifestation of Īśvara in the form of all creation and expressing our gratitude for all that is given to us. Offerings to the Gods ( ''Deva-yajña'') are made through spiritual ceremonies ( ''Yajña'') and prayers ( ''Prārthanā'') to express one’s gratitude for the great gifts of nature such as water, light, and air .

The first sacred obligation is called ''Deva-ṛṇa'' which denotes to what human beings owe to the Gods (devas), who control nature and its various phenomena. As all creation is nonseparate from ''Īśvara'', the ''paJca-mahābhūta'', the five great elements that comprise all creation, are worshipped as ''Īśvara''. In the Vedic vision, ''Īśvara'' is both the intelligent and material cause of creation. ''Deva-yajña'' is an acknowledgment of the manifestation of Īśvara in the form of all creation and expressing our gratitude for all that is given to us. Offerings to the Gods ( ''Deva-yajña'') are made through spiritual ceremonies ( ''Yajña'') and prayers ( ''Prārthanā'') to express one’s gratitude for the great gifts of nature such as water, light, and air .

==== '''Pitṛ-yajña''' ====

==== Pitṛ-yajña ====

''Pitṛ-yajña'' is bonding with and caring for the parents and forefathers. Parents are responsible for our birth and upbringing. Hindu tradition expects two ways of repaying this debt; first, by taking care of their parents in their old age, when they are infirm and need help to repay this debt and second, by raising family in Dharmic way. In the Vedic culture, our self-identity is not looked at solely from an individual standpoint but constantly defined according to the family and cultural background as well. The individual is considered independent and yet an essential and integral part of a larger family unit and community .

''Pitṛ-yajña'' is bonding with and caring for the parents and forefathers. Parents are responsible for our birth and upbringing. Hindu tradition expects two ways of repaying this debt; first, by taking care of their parents in their old age, when they are infirm and need help to repay this debt and second, by raising family in Dharmic way. In the Vedic culture, our self-identity is not looked at solely from an individual standpoint but constantly defined according to the family and cultural background as well. The individual is considered independent and yet an essential and integral part of a larger family unit and community .

==== '''Brahma-yajña''' ====

==== Brahma-yajña ====

''Brahma-yajña'' is men’s reverential contribution to preserve wisdom tradition and different streams of knowledge by the worship of the scriptures, obligation to the sages who have spoken and codified spiritual knowledge, the scholars who interpret that for us, and to the teachers who teach or train us in different fields of knowledge and spirituality. This ''Yajña'' also encompasses disseminating the acquired knowledge and skills, both in the realm of matter and spirit, to as many people as possible .

''Brahma-yajña'' is men’s reverential contribution to preserve wisdom tradition and different streams of knowledge by the worship of the scriptures, obligation to the sages who have spoken and codified spiritual knowledge, the scholars who interpret that for us, and to the teachers who teach or train us in different fields of knowledge and spirituality. This ''Yajña'' also encompasses disseminating the acquired knowledge and skills, both in the realm of matter and spirit, to as many people as possible .

==== '''Manuṣya-yajña''' ====

==== Manuṣya-yajña ====

''Manuṣya-yajña'' is serving fellow human being with the attitude of serving the God or divine. ''Dāna'' or “giving” is an important value to perform this ''Yajña''. ''Dāna'' is not just the act of giving in the absence of an expectation of any return or reward. It is also the attitude of gratitude toward the person for giving. The tradition of giving ''Dakṣiṇā'' after ''Dāna'' is the mark of conveying gratitude to the person for accepting the ''Dāna'' .

''Manuṣya-yajña'' is serving fellow human being with the attitude of serving the God or divine. ''Dāna'' or “giving” is an important value to perform this ''Yajña''. ''Dāna'' is not just the act of giving in the absence of an expectation of any return or reward. It is also the attitude of gratitude toward the person for giving. The tradition of giving ''Dakṣiṇā'' after ''Dāna'' is the mark of conveying gratitude to the person for accepting the ''Dāna'' .

==== '''Bhūta-yajña''' ====

==== Bhūta-yajña ====

This obligation is toward the all nonhuman forms of life. Human beings have a duty toward all nonhuman species because they contribute to the quality and sustenance of life. ''Bhūta-yajña'' is a sacrifice mainly to the plants, animals, and birds by protecting them or feeding them and a mark of reverence to nature steeped in Hindu culture where our planet is addressed as mother earth . [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn9 ⁹]

This obligation is toward the all nonhuman forms of life. Human beings have a duty toward all nonhuman species because they contribute to the quality and sustenance of life. ''Bhūta-yajña'' is a sacrifice mainly to the plants, animals, and birds by protecting them or feeding them and a mark of reverence to nature steeped in Hindu culture where our planet is addressed as mother earth . [:File:///C:/Users/adiag/Downloads/manuscript (1).docx#Fn9 ⁹]