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In fact the entire ancient law evolved in this country was based upon the principle of three debts. Subsequently Vyasa, who is regarded as [[Adi Guru]] and as the greatest intellect, who classified the Four Vedas and who is also the author of the Great Epic Mahabharata, which includes the Bhagwadgita, considered that the three pious obligations were not complete, He added the fourth pious obligation namely towards Human Society ([[Manavaruna]]). The inclusion of the fourth pious obligation is the most remarkable contribution of Vyasa. In view of his being the 'ocean of knowledge' and on account of the intellectual heights he reached, the nation pays obeisance to him down to this day by observing [['Vyasa Poornima]]' as [[Gurupoornima]].

In fact the entire ancient law evolved in this country was based upon the principle of three debts. Subsequently Vyasa, who is regarded as [[Adi Guru]] and as the greatest intellect, who classified the Four Vedas and who is also the author of the Great Epic Mahabharata, which includes the Bhagwadgita, considered that the three pious obligations were not complete, He added the fourth pious obligation namely towards Human Society ([[Manavaruna]]). The inclusion of the fourth pious obligation is the most remarkable contribution of Vyasa. In view of his being the 'ocean of knowledge' and on account of the intellectual heights he reached, the nation pays obeisance to him down to this day by observing [['Vyasa Poornima]]' as [[Gurupoornima]].

The relevant verses in Mahabharata, in which these four pious obligations have been indicated are in '''Adiparva Ch. 120- 17-20''':

The relevant verses in Mahabharata, in which these four pious obligations have been indicated are in Adiparva Ch. 120- 17-20:<blockquote>"ऋणैश्रतुर्भि: संयुक्ता जायन्ते मानवा भुवि |</blockquote><blockquote>पितृदेवर्षिमनुजैर्देयं तेभ्यश्र धर्मत: ||</blockquote><blockquote>यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् |</blockquote><blockquote>पुत्रै: श्राद्धै: पितृंश्चापि आनृशंस्येन मानवान् ||"</blockquote>Every individual should discharge four pious obligations. They are Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity).

'''_.kSJrqfHkZ% la;qDrk tk;Urs ekuok HkqfoA fir`nsof"kZeuqtSnsZ;a rsH;J /keZr%AA ;KSLrq nsoku izh.kkfr Lok/;k;rilk equhuà iq=S% Jk)S% fir`aÜpkfi vku`'kaL;su ekuokuÃA'''

A man should discharge Pitruruna by maintaining continuity of the family, Devaruna by worship of God, Rishiruna by the acquisition and dissemination of knowledge, and Manavaruna by every type of social service.

 

Thus the method by which the four pious obligations were required to be discharged were also indicated.

== Marriage: the Source of Paying the three Debts ==

== Marriage: the Source of Paying the three Debts ==

The sanctity attached to the relationship of the husband and wife brought about by Vivaha (marriage) and the inseparability of their relationship was the firm foundation laid by the propounders of Dharma, on which the social life was constructed. This again had its source in the principle of three debts or three pious obligations.

The sanctity attached to the relationship of the husband and wife brought about by Vivaha (marriage) and the inseparability of their relationship was the firm foundation laid by the propounders of Dharma, on which the social life was constructed. This again had its source in the principle of three debts or three pious obligations.

Devaruna (pious obligation to the gods) was required to be discharged through religious sacrifices and other virtuous deeds such as making gifts to deserving people, as a householder. It was ordained that all such acts must be performed by the husband and the wife jointly. This injunction is being obeyed down to this day.

Devaruna (pious obligation to the gods) was required to be discharged through religious sacrifices and other virtuous deeds such as making gifts to deserving people, as a householder. It was ordained that all such acts must be performed by the husband and the wife jointly. This injunction is being obeyed down to this day.<blockquote>"प्रजनार्थं स्त्रिय: सृष्टा: संतानार्थं च मानवा: |</blockquote><blockquote>तस्मात्सधारणो धर्म: श्रुतौ पत्न्या सहोदित: ||" (Manu IX-96)</blockquote>To be mothers were women created and to be fathers men; religious rites therefore are ordained in the Veda to be performed by the husband together with his wife.

 

'''iztukFk± fL=;% l`"Vk% larkukFk± p ekuok%A rLekRlk/kkj.kks /keZ% JqrkS iRU;k lgksfnr%AA'''

 

'''MANU IX-96:'''

== Devaruna:Obligation towards God, the Creator: ==

== Devaruna:Obligation towards God, the Creator: ==

also providing Nature for his benefit, it was left to the choice of the individual to worshiped God in what ever form he pleased. It is for this reason that in this country limitless names of Gods and limitless modes of worship came into existence depending upon the fertile imagination of individuals. There was no indoctrination. As a result, individuals began to worship God in the manner it pleased them. This type of worship of God came to be known as "Worship of [[Ishtadevata]]" (God of one's liking). Apart from this, plants and animals and even inanimate objects were also regarded as incarnation" of God and people began to worship them according to their own liking. The basis of worship of God in whatever manner one pleases is again the expression of the sense of gratitude. Apart from this such worship develops a sense of God fearing in the individual. This constitutes an internal check against causing injury to other individuals and also to other living beings, in the belief that it would amount to inflicting injury on God himself.

also providing Nature for his benefit, it was left to the choice of the individual to worshiped God in what ever form he pleased. It is for this reason that in this country limitless names of Gods and limitless modes of worship came into existence depending upon the fertile imagination of individuals. There was no indoctrination. As a result, individuals began to worship God in the manner it pleased them. This type of worship of God came to be known as "Worship of [[Ishtadevata]]" (God of one's liking). Apart from this, plants and animals and even inanimate objects were also regarded as incarnation" of God and people began to worship them according to their own liking. The basis of worship of God in whatever manner one pleases is again the expression of the sense of gratitude. Apart from this such worship develops a sense of God fearing in the individual. This constitutes an internal check against causing injury to other individuals and also to other living beings, in the belief that it would amount to inflicting injury on God himself.

Anyone who is not conversant with the total freedom given to individuals to worship God in any form thinks that the people in this country believe that there are crores of gods, though actually God is only one and therefore, such a belief as to the existence of crores of gods is fanciful or even foolish. But actually every one in this land believes that God is one irrespective of the innumerable names by which he is worshipped on different occasions and for different purposes.

Anyone who is not conversant with the total freedom given to individuals to worship God in any form thinks that the people in this country believe that there are crores of gods, though actually God is only one and therefore, such a belief as to the existence of crores of gods is fanciful or even foolish. But actually every one in this land believes that God is one irrespective of the innumerable names by which he is worshipped on different occasions and for different purposes.

This broad outlook is found incorporated in the following verse:

This broad outlook is found incorporated in the following verse:<blockquote>"यं शैवा: समुपासते शिव इति ब्रह्मेति वेदांतिनो बौद्धा बुद्ध इति प्रमाणपटव: कर्तेति नैय्यायिका: |</blockquote><blockquote>अर्हन्नित्यथ जैनशासनरता: कर्मेति मीमांसिका: सौऽयं नो विदधातु वाञछितफलं त्रैलोक्यनाथो हरि: ||"</blockquote>May the Lord of the universe, whom the Shaivas call and worship as Shiva, the Vedantins as Brahma, the boudhas as Buddha, the Logicians as Kartha, the Jainas as Arhat, and the Jurists worship as 'Karma' fulfill the desires of all.

 

'''<nowiki>;</nowiki>a 'kSok% leqiklrs f'ko bfr czãksfr osnkafruks ckS)k cq) bfr izek.kiVo% drsZfr uS;kf;dk%A vgZfTMkR;Fk tSu'kklujrk% desZfr ehekaldk% lkS·;a uks fon/kkrq okfŒNrQya =SyksD;ukFkks gfj%AA'''

Obviously, this verse referring to different modes of worship of God by different names, by persons belonging to different religions founded in this land was composed before the advent of other religions to this land. But it covers worship of God as Allah by Muslims, as Lord or Father by Christians and by any other names by persons belonging to any other religion.

Obviously, this verse referring to different modes of worship of God by different names, by persons belonging to different religions founded in this land was composed before the advent of other religions to this land. But it covers worship of God as Allah by Muslims, as Lord or Father by Christians and by any other names by persons belonging to any other religion.

But it declares that the truth is, despite the fact that God is worshipped by apparent innumerable names and despite the apparent belief that there are crores of gods, God is one. That is the firm belief of all in this land. This becomes evident if, an ordinary man or woman of this country is asked how many Gods are there, one will get only one answer from all, that "God is One". The fact that people worship God giving innumerable names to Him only establishes that there is perfect and absolute religious freedom and

But it declares that the truth is, despite the fact that God is worshipped by apparent innumerable names and despite the apparent belief that there are crores of gods, God is one. That is the firm belief of all in this land. This becomes evident if, an ordinary man or woman of this country is asked how many Gods are there, one will get only one answer from all, that "God is One". The fact that people worship God giving innumerable names to Him only establishes that there is perfect and absolute religious freedom and

== Rishiruna: Obligation Towards The Teachers ==

== Rishiruna: Obligation Towards The Teachers ==

This is another cherished value of our ancient culture, and probably the most important, as it enables an individual to discharge the other three pious obligations properly and efficiently. This pious obligation was required to be discharged by the acquisition and dissemination of knowledge. In view of this, it was the duty of every individual to secure proper education, and acquire knowledge, and this had to be done with great effort from the Primary level upto the highest. While money can be acquired by either painstaking effort or by inheritance or through short cut methods or by theft or cheating or misappropriation or by committing some other offence, the only method to acquire knowledge is studying hard, painstaking efforts, concentration of mind and devotion. Knowledge can not be acquired by easy or dubious methods. One may obtain degrees or diplomas by malpractice at or after examinations or otherwise as is happening at present, but not knowledge. This aspect is highlighted in the following verse:

This is another cherished value of our ancient culture, and probably the most important, as it enables an individual to discharge the other three pious obligations properly and efficiently. This pious obligation was required to be discharged by the acquisition and dissemination of knowledge. In view of this, it was the duty of every individual to secure proper education, and acquire knowledge, and this had to be done with great effort from the Primary level upto the highest. While money can be acquired by either painstaking effort or by inheritance or through short cut methods or by theft or cheating or misappropriation or by committing some other offence, the only method to acquire knowledge is studying hard, painstaking efforts, concentration of mind and devotion. Knowledge can not be acquired by easy or dubious methods. One may obtain degrees or diplomas by malpractice at or after examinations or otherwise as is happening at present, but not knowledge. This aspect is highlighted in the following verse:<blockquote>"सुखार्थी वा त्याजेद्विद्यां वीद्यार्थी वा त्याजेत्सुखम् |</blockquote><blockquote>सुखार्थीन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् ||"</blockquote>If you are after luxury and easy going then forget the desire to secure knowledge. If you are desirous of acquiring knowledge, then do not go after luxury and easy life during your studentship.

There is no room to be luxurious and easy going to one who desires to acquire knowledge.

There is no room to be luxurious and easy going to one who desires to acquire knowledge.

How true it is. A student who has the desire to acquire knowledge must put in hard labour and great efforts and concentration of mind. A man may become rich or secure wealth by many easy ways including inheritance of ancestral property. But that is not possible in the case of knowledge. It has to be self acquired only.

How true it is. A student who has the desire to acquire knowledge must put in hard labour and great efforts and concentration of mind. A man may become rich or secure wealth by many easy ways including inheritance of ancestral property. But that is not possible in the case of knowledge. It has to be self acquired only.

Therefore, to discharge the third pious obligation, namely obligation towards the teacher, one had to make great efforts to acquire knowledge. Further, it was also the duty of an individual after acquiring knowledge to improve or enlarge his knowledge by study and research and disseminate it to Society and to Posterity.

Therefore, to discharge the third pious obligation, namely obligation towards the teacher, one had to make great efforts to acquire knowledge. Further, it was also the duty of an individual after acquiring knowledge to improve or enlarge his knowledge by study and research and disseminate it to Society and to Posterity.

Great importance was attached to the discharge of this obligation. Kishori Lal Sarkar in his Tagore Law Lectures has dwelt at great length upon these pious obligations. In particular regarding the pious obligation towards teacher (Rishiruna) he has stated that this was being discharged faithfully for thousands of years in this country. The remarkable performance of this duty by the ancient society is evidenced by the vast body of knowledge acquired and accumulated in the Vedas, the Puranas and various other invaluable and everlasting literary works.

Great importance was attached to the discharge of this obligation. Kishori Lal Sarkar in his Tagore Law Lectures has dwelt at great length upon these pious obligations. In particular regarding the pious obligation towards teacher (Rishiruna) he has stated that this was being discharged faithfully for thousands of years in this country. The remarkable performance of this duty by the ancient society is evidenced by the vast body of knowledge acquired and accumulated in the Vedas, the Puranas and various other invaluable and everlasting literary works.

As to the importance given to education in ancient Indian society it is sufficient to quote the following verse composed by the great Sanskrit poet [[Bartruhari]] who flourished around first century B.C.

As to the importance given to education in ancient Indian society it is sufficient to quote the following verse composed by the great Sanskrit poet [[Bartruhari]] who flourished around first century B.C.<blockquote>"विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं</blockquote><blockquote>विद्या भोगकरी यशस्सुखकरी विद्या गुरूणां गुरु: |</blockquote><blockquote>विद्या बंधुजनो विदेशगमने विद्या परा देवता</blockquote><blockquote>विद्या राजसु पूजिता न तु धनं विद्याविहीन: पशु: ||"</blockquote>Education is the special manifestation of man; Education is the treasure which can be preserved without fear of loss; Education secures material pleasure, happiness and fame; Education is the teacher of the teacher; Education is one's friend when one goes abroad Education is God incarnate; Education secures honour at the hands of the State, not money; A man without education is equal to animal' .

The Supreme Court in the case of MOHINI JAIN has observed that imparting of education had been regarded as a pious obligation in our culture. The above said verse is quoted in the judgment of the Supreme court in the case of UNNIKRISHNAN to point out that the right to education constitutes part of the fundamental right guaranteed under Article 21 of the Constitution. As every individual has the pious obligation to acquire, and disseminate knowledge, it follows that the right to education as well as the right to impart education constitutes the most valuable fundamental right.

The Supreme Court in the case of MOHINI JAIN has observed that imparting of education had been regarded as a pious obligation in our culture. The above said verse is quoted in the judgment of the Supreme court in the case of UNNIKRISHNAN to point out that the right to education constitutes part of the fundamental right guaranteed under Article 21 of the Constitution. As every individual has the pious obligation to acquire, and disseminate knowledge, it follows that the right to education as well as the right to impart education constitutes the most valuable fundamental right.

Therefore it is clear that whenever two constructions of a text are possible, one tending to the discharge of one or other of the three debts, and the other inconsistent with such discharge, the former construction is to be adopted and not the later.

Therefore it is clear that whenever two constructions of a text are possible, one tending to the discharge of one or other of the three debts, and the other inconsistent with such discharge, the former construction is to be adopted and not the later.

In order to impress upon every individual as to how he should conduct himself, at the end of [[Shikshavalli]], (Ch. 1, Lesson-11 ) advice is given to the outgoing students.

In order to impress upon every individual as to how he should conduct himself, at the end of [[Shikshavalli]], (Ch. 1, Lesson-11 ) advice is given to the outgoing students.

Excerpts from it are reproduced below, which give an idea about the good conduct expected from them throughout their life.

Excerpts from it are reproduced below, which give an idea about the good conduct expected from them throughout their life.<blockquote>"सत्यं वद | धर्मं चर | सत्यान्न प्रमदितव्यम् | धर्मान्न प्रमदितव्यम् |</blockquote><blockquote>मातृदेवो भव | पितृदेवो भव | आचार्यदोवो भव | अतिथिदेवो भव</blockquote><blockquote>यान्यनवद्यानि कर्माणि | तानि सेवितव्यानि | नो इतराणि |</blockquote><blockquote>एष आदेश: | एष उपदेश: एतदनुशासनम् |" (Taittiriyopanishad)</blockquote>Speak the truth; follow the prescribed conduct; Do not fail to pay attention to truth; Never fail to perform duty Do not disregard what is proper and good Treat your Mother, Father and Teacher as equal to God So also, treat your guest as God Those acts that are irreproachable alone are to be performed, and not those that are forbidden This is the directive. This is the advice. This is the discipline to be observed throughout life.

 

'''lR;a onA /ke± pjA lR;kTMk izefnrO;eà /kekZTMk izefnrO;eà ekr`nsoks HkoA fir`nsoks HkoA vkpk;Znsoks HkoA vfrfFknsoks HkoA ;kU;uo|kfu dekZf.kA rkfu lsforO;kfuA uks brjkf.kA ,"k vkns'k%A ,"k mins'k% ,rnuq'kklueÃ'''

A reading of every one of the directive given to students is highly inspiring and it concludes with the statement that it is the advice ([[Upadehsa]]) and it is the directive ([[Adesha]]). It is not only a specific injunction to an outgoing student but also a direction to every human being. Thus the directive to every individual to discharge the four pious obligations is one of the most important values of life which forms part of 'Dharma'.

A reading of every one of the directive given to students is highly inspiring and it concludes with the statement that it is the advice ([[Upadehsa]]) and it is the directive ([[Adesha]]). It is not only a specific injunction to an outgoing student but also a direction to every human being.

Thus the directive to every individual to discharge the four pious obligations is one of the most important values of life which forms part of 'Dharma'.

== References ==

== References ==

# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan”

# M. RAMA JOIS, DHARMA - The Global Ethic, Published by "Bharatiya Vidya Bhavan”