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The Vedas laid down that every individual should discharge three pious obligations. This concept of pious obligations emanated from one of the basic values of life evolved as part of Dharma, namely, Gratitude. In that, every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. The three pious obligations were  

The Vedas laid down that every individual should discharge three pious obligations. This concept of pious obligations emanated from one of the basic values of life evolved as part of Dharma, namely, Gratitude. In that, every individual has an obligation to the source from which every type of benefit was received by him including his own coming into existence. The three pious obligations were  

# Deva Rna (Towards the Supreme Being)  

# Deva Rna (Towards the Supreme Being)  

In fact, the entire ancient law evolved in this country was based upon the principle of these three debts. Subsequently, Maharshi Vyasa, the Adi Guru who systematised the Four Vedas and authored the Mahabharata, added the fourth pious obligation towards Human Society, namely, Manava Rna.   

In fact, the entire ancient law evolved in this country was based upon the principle of these three debts. Subsequently, Maharshi Vyasa, the Adi Guru who systematised the Four Vedas and authored the Mahabharata, added the fourth pious obligation towards Human Society, namely, Manava Rna.   

The relevant verses in the Mahabharata where these four pious obligations have been indicated are in Adi Parva (Adhyaya 120.17-20),<blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि | पितृदेवर्षिमनुजैर्देयं तेभ्यश्च धर्मतः ||</blockquote><blockquote>r̥ṇaiścaturbhiḥ saṁyuktā jāyante mānavā bhuvi | pitr̥devarṣimanujairdeyaṁ tebhyaśca dharmataḥ || </blockquote>Meaning: Every individual should discharge four pious obligations. They are Deva Rna (towards the Supreme Being), Pitru Rna (towards parents), Rishi Rna (towards teachers) and Manava Rna (towards humanity).

The relevant verse in the Mahabharata where these four pious obligations have been indicated are in Adi Parva (Adhyaya 120.17-20). It says,<blockquote>ऋणैश्चतुर्भिः संयुक्ता जायन्ते मानवा भुवि | पितृदेवर्षिमनुजैर्देयं तेभ्यश्च धर्मतः ||</blockquote><blockquote>r̥ṇaiścaturbhiḥ saṁyuktā jāyante mānavā bhuvi | pitr̥devarṣimanujairdeyaṁ tebhyaśca dharmataḥ || </blockquote>Meaning: Every individual should discharge four pious obligations. They are Deva Rna (towards the Supreme Being), Pitru Rna (towards parents), Rishi Rna (towards teachers) and Manava Rna (towards humanity).

It also indicated the method by which the four pious obligations are to be discharged.<blockquote>यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् | पुत्रैः श्राद्धैः पितृंश्चापि आनृशंस्येन मानवान् || </blockquote><blockquote>yajñaistu devān prīṇāti svādhyāyatapasā munīn | putraiḥ śrāddhaiḥ pitr̥ṁścāpi ānr̥śaṁsyena mānavān ||</blockquote>Meaning: One should discharge Pitru Rna by maintaining continuity of the family, Deva Rna by worship of the Supreme, Rishi Rna by the acquisition and dissemination of knowledge and Manava Rna by every type of social service.

It also indicated the method by which the four pious obligations are to be discharged.<blockquote>यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् | पुत्रैः श्राद्धैः पितृंश्चापि आनृशंस्येन मानवान् || </blockquote><blockquote>yajñaistu devān prīṇāti svādhyāyatapasā munīn | putraiḥ śrāddhaiḥ pitr̥ṁścāpi ānr̥śaṁsyena mānavān ||</blockquote>Meaning: One should discharge Pitru Rna by maintaining continuity of the family, Deva Rna by worship of the Supreme, Rishi Rna by the acquisition and dissemination of knowledge and Manava Rna by every type of social service.

== देवऋणम् || Deva Rna ==

== देवऋणम् || Deva Rna ==

Deva Rna refers to obligation towards the Supreme who is the Creator. Therefore, Deva Rna is to be discharged by worshipping the Supreme in various forms and performing Yajnas. It was prescribed with the objective of discharging gratitude of an individual for bringing him to life as a human being, providing with him all the physical and intellectual capacities and also providing Nature for his benefit. However, no particular deity was specified and no particular form of worship was prescribed. It was left to the choice of the individual to worship the Supreme in whatever form he pleased. It is due to this reason that, in Bharata, limitless names of the Supreme and varied modes of worship came into existence depending upon individual preference. There was no persuasion or force. 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.

Deva Rna refers to obligation towards the Supreme who is the Creator. Therefore, Deva Rna is to be discharged by worshipping the Supreme in various forms and performing Yajnas. It was prescribed with the objective of discharging gratitude of an individual for bringing him to life as a human being, providing with him all the physical and intellectual capacities and also providing Nature for his benefit. However, no particular deity was specified and no particular form of worship was prescribed. It was left to the choice of the individual to worship the Supreme in whatever form he pleased. It is due to this reason that, in Bharata, limitless names of the Supreme and varied modes of worship came into existence depending upon individual preference. There was no persuasion or force. As a result, individuals began to worship the Supreme in the manner it pleased them. This type of worship came to be known as "Worship of Ishtadevata" ie. the form of the Supreme as per one's liking. Apart from this, plants, animals and even inanimate objects were regarded as manifestation of the Supreme and people began to worship them according to their own liking. The basis of worship of the Supreme in whatever manner one pleases in is again the expression of the sense of gratitude. Apart from this such worship develops a sense of respectful-fear towards the Supreme 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 the Supreme Being 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 the Supreme in any form thinks that the people in this country believe that there are crores of deities. But actually, every one in this land believes that the Supreme Being 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. It says,<blockquote>यं शैवा: समुपासते शिव इति ब्रह्मेति वेदान्तिनो बौद्धा बुद्ध इति प्रमाणपटव: कर्तेति नैय्यायिका: |</blockquote><blockquote>अर्हन्नित्यथ जैनशासनरता: कर्मेति मीमांसिका: सौऽयं नो विदधातु वाञ्छितफलं त्रैलोक्यनाथो हरि: ||</blockquote><blockquote>''yaṁ śaivā: samupāsate śiva iti brahmeti vedāntino bauddhā buddha iti pramāṇapaṭava: karteti naiyyāyikā: |''</blockquote><blockquote>''arhannityatha jainaśāsanaratā: karmeti mīmāṁsikā: sau'yaṁ no vidadhātu vāñchitaphalaṁ trailokyanātho hari: ||''</blockquote>Meaning: May the Lord of the universe, whom the Shaivas call and worship as Shiva, the Vedantins as Brahman, the bauddhas as Buddha, the Naiyyayikas as Karta, the Jainas as Arhat and the mimamsakas worship as 'Karma' fulfill the desires of all.

This broad outlook is found incorporated in the following verse:<blockquote>यं शैवा: समुपासते शिव इति ब्रह्मेति वेदान्तिनो बौद्धा बुद्ध इति प्रमाणपटव: कर्तेति नैय्यायिका: |</blockquote><blockquote>अर्हन्नित्यथ जैनशासनरता: कर्मेति मीमांसिका: सौऽयं नो विदधातु वाञ्छितफलं त्रैलोक्यनाथो हरि: ||</blockquote><blockquote>''yaṁ śaivā: samupāsate śiva iti brahmeti vedāntino bauddhā buddha iti pramāṇapaṭava: karteti naiyyāyikā: |''</blockquote><blockquote>''arhannityatha jainaśāsanaratā: karmeti mīmāṁsikā: sau'yaṁ no vidadhātu vāñchitaphalaṁ trailokyanātho hari: ||''</blockquote>Meaning: 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.

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.

This verse refers to different modes of worship of the Supreme by different names, by persons belonging to different philosophical schools founded in this land. It declares that despite the fact that the Supreme is apparently worshipped by innumerable names and the belief that there are crores of deities, the Supreme Being is one. That is the firm belief of all in this land. The fact that people worship the Supreme by giving innumerable names to Him only establishes that there is perfect and absolute religious freedom and democracy in this country and no one is compelled to worship the Supreme in any particular manner. Religious indoctrination or dictatorship has been a taboo in this land, in view of the fact that our society is 'Dharma'-based society that thrives of mutual respect.  

For this reason, Dharma regards worshipping the Supreme as fulfillment of Deva Rna. Therefore, a follower of Dharma, is ready and willing to pray to the Supreme and has least opposition to any form of worship or place of worship. Such is the breadth and width of the vision of Dharma. That is why, a preeminent position was accorded to Dharma which in the course of history came to be called as Hindu Dharma or Hinduism. In this regard, the following excerpts from the book "Dialogues with the Guru", a record of dialogue between a Christain and Jagadguru Sri. Chandrashekhar Bharati, the 33rd Shankaracharya of Sringeri is enlightening. It says,                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              <blockquote>''Hinduism is the name which has now been given to our system, but its real name has always been Sanatana Dharma or the Eternal Law. It does not date from a particular point of time or begin from a particular founder. Being eternal, it is also universal. It knows no territorial jurisdiction. All beings born and to be born belong to it. (p.l)''</blockquote>Thus irrespective of the religion to which an individual belongs, he is governed by "Dharma" and is entitled to practice any religion of his choice. Therefore it would also be right to call' dharma ' Manava Dharma. It is a code of right conduct to be obeyed by all human beings irrespective of their religions, in order to enable them to live in harmony not only with fellow human beings but also with plant and animal life.

 

For this reason, Dharma, regards following of any religion and worshipping God in any manner, as tantamount to discharge of Devaruna. Therefore, a follower of Dharma, is ready and willing to pray to God in any place in any form and consequently has least opposition to any form of worship or place of worship. Such is the breadth and width of the vision of Dharma. That is why a preeminent position was accorded to Dharma which in the course of history came to be called Hindu Dharma or Hinduism. In this regard the following excerpts from the book "Dialogues with the Guru" a record of dialogue between a Christain and Jagadguru Sri. Chandrashekhar Bharati, the 33rd Shankaracharya of '''Sringeri''' is enlightening:-<blockquote>''Hinduism is the name which has now been given to our system, but its real name has always been Sanatana Dharma or the Eternal Law. It does not date from a particular point of time or begin from a particular founder. Being eternal, it is also universal. It knows no territorial jurisdiction. All beings born and to be born belong to it. (p.l)''</blockquote>Thus irrespective of the religion to which an individual belongs, he is governed by "Dharma" and is entitled to practice any religion of his choice. Therefore it would also be right to call' dharma ' Manava Dharma. It is a code of right conduct to be obeyed by all human beings irrespective of their religions, in order to enable them to live in harmony not only with fellow human beings but also with plant and animal life.

== पितृऋणम् || Pitru Rna ==

== पितृऋणम् || Pitru Rna ==