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Rna (Samskrit: ऋणम्) refers to the concept of pious obligations that evolved as part of [[Dharma (धर्मः)|Dharma]]. They are specific responsibilities to be discharged by every individual during one's lifetime in gratitude to the various benefits that one obtains in life from different sources.  

Rna (Samskrit: ऋणम्) refers to the concept of pious obligations that evolved as part of [[Dharma (धर्मः)|Dharma]]. They are specific responsibilities to be discharged by every individual during one's lifetime in gratitude to the various benefits that one obtains in life from different sources.  

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).

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.<ref>M.Rama Jois (2004), Trivarga, Mumbai: Bharatiya Vidya Bhavan.</ref>

== देवऋणम् ॥ Deva Rna<ref name=":0" /> ==

== देवऋणम् ॥ Deva Rna<ref name=":0" /> ==

Deva Rna refers to obligation towards the Supreme Being who is the Creator. Therefore, Deva Rna is to be discharged by worshipping the Supreme Being in various ways and performing [[Yajna (यज्ञः)|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 Being in whatever form he pleased. It is due to this reason that, in [[Bharatavarsha (भरतवर्षम्)|Bharata]], limitless names of the Supreme Being 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 also 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.

Deva Rna refers to obligation towards the Supreme Being who is the Creator. Therefore, Deva Rna is to be discharged by worshipping the Supreme Being in various ways and performing [[Yajna (यज्ञः)|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 Being in whatever form he pleased. It is due to this reason that, in [[Bharatavarsha (भरतवर्षम्)|Bharata]], limitless names of the Supreme Being 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 also 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.

== पितृऋणम् ॥ Pitru Rna<ref name=":0" /> ==

== पितृऋणम् ॥ Pitru Rna<ref name=":0" /> ==

Pitru Rna or the idea of discharging the pious obligation towards parents is one of the most cherished values of Dharma. Ancestral worship is a part of this pious obligation but not the whole. The Vedas directed every individual to treat his mother and father as Devatas. This concept itself is so inspiring. For, as far as the child born is concerned, not only it gets birth from its parents but it is also looked after by its father and mother. The child gets its early nourishment and care from its parents. It is the parents who secure education for the child. Again this concept of worshipping the father and the mother as equal to the Supreme also flows from the basic value of Gratitude. As one gets birth from the Parents and one gets education from the parents and they shape the life of the children, it was regarded as the duty of the children to worship the father and the mother as equal to the Supreme and to look after them in old age. It is this value which has sustained the moral character of the individual and also it is this sense of gratitude, which makes him serve not only the parents but also the brothers and sisters and other dependents who all belong to the same family. It is therefore laid down that it is the duty of every individual to discharge the pious obligation towards parents.

Pitru Rna or the idea of discharging the pious obligation towards parents is one of the most cherished values of Dharma. Ancestral worship is a part of this pious obligation but not the whole. The Vedas directed every individual to treat his mother and father as Devatas. This concept itself is so inspiring. For, as far as the child born is concerned, not only it gets birth from its parents but it is also looked after by its father and mother. The child gets its early nourishment and care from its parents. It is the parents who secure education for the child. Again this concept of worshipping the father and the mother as equal to the Supreme also flows from the basic value of Gratitude. As one gets birth from the Parents and one gets education from the parents and they shape the life of the children, it was regarded as the duty of the children to worship the father and the mother as equal to the Supreme and to look after them in old age. It is this value which has sustained the moral character of the individual and also it is this sense of gratitude, which makes him serve not only the parents but also the brothers and sisters and other dependents who all belong to the same family. It is therefore laid down that it is the duty of every individual to discharge the pious obligation towards parents.

== ऋषिऋणम् ॥ Rishi Rna<ref name=":0" /> ==

== ऋषिऋणम् ॥ Rishi Rna<ref name=":0" /> ==

Rishi Rna or the obligation towards teachers is another cherished value of the ancient Bharatiya 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. And the only method to acquire knowledge is studying hard, painstaking efforts, concentration of mind and devotion. Knowledge cannot be acquired by easy or dubious methods. This aspect is highlighted in the following verse,<blockquote>सुखार्थी वा त्याजेद्विद्यां विद्यार्थी वा त्याजेत्सुखम् | सुखार्थीन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् ||3||<ref>Chanakya Niti, [https://sa.wikisource.org/wiki/%E0%A4%9A%E0%A4%BE%E0%A4%A3%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%A8%E0%A5%80%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10].</ref></blockquote><blockquote>''sukhārthī vā tyājedvidyāṁ vidyārthī vā tyājetsukham | sukhārthīna: kuto vidyā nāsti vidyārthina: sukham ||3||''</blockquote>Meaning: 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 chance for an individual who is after luxury and easy methods of securing knowledge. There is no room to be luxurious and easy going to one who desires to acquire knowledge.

Rishi Rna or the obligation towards teachers is another cherished value of the ancient Bharatiya 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. And the only method to acquire knowledge is studying hard, painstaking efforts, concentration of mind and devotion. Knowledge cannot be acquired by easy or dubious methods. This aspect is highlighted in the following verse,<blockquote>सुखार्थी वा त्याजेद्विद्यां विद्यार्थी वा त्याजेत्सुखम् | सुखार्थीन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् ||3||<ref>Chanakya Niti, [https://sa.wikisource.org/wiki/%E0%A4%9A%E0%A4%BE%E0%A4%A3%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%A8%E0%A5%80%E0%A4%A4%E0%A4%BF%E0%A4%83#%E0%A4%A6%E0%A4%B6%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 10].</ref></blockquote><blockquote>''sukhārthī vā tyājedvidyāṁ vidyārthī vā tyājetsukham | sukhārthīna: kuto vidyā nāsti vidyārthina: sukham ||3||''</blockquote>Meaning: 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 chance for an individual who is after luxury and easy methods of securing knowledge. There is no room to be luxurious and easy going to one who desires to acquire knowledge.

== मानवऋणम् ॥ Manava Rna<ref name=":0" /> ==

== मानवऋणम् ॥ Manava Rna<ref name=":0" /> ==

Manava Rna refers to obligation towards humanity. It stands to the great credit of Maharshi Vyasa that he considered that the three pious obligations on the part of every individual laid down in the Vedas required to be supplemented by the fourth, the Manava Rna, to make the obligation of individuals to society full and complete. Maharshi Vyasa declared that discharging every kind of social obligation to society forms part of the fourth pious obligation. This pious obligation is of great importance and covers every field of human activity. In fact, it is in the discharge of this obligation, that many individuals have rendered yeoman service and have spent considerable part of their wealth for innumerable kinds of social welfare schemes or projects or institutions since time immemorial and continue to do so.

Manava Rna refers to obligation towards humanity. It stands to the great credit of Maharshi Vyasa that he considered that the three pious obligations on the part of every individual laid down in the Vedas required to be supplemented by the fourth, the Manava Rna, to make the obligation of individuals to society full and complete. Maharshi Vyasa declared that discharging every kind of social obligation to society forms part of the fourth pious obligation. This pious obligation is of great importance and covers every field of human activity. In fact, it is in the discharge of this obligation, that many individuals have rendered yeoman seva (सेवा | selfless service) and have spent considerable part of their wealth for innumerable kinds of social welfare schemes or projects or institutions since time immemorial and continue to do so.

It is on account of this fourth pious obligation, that it is stated that 'Service to Humanity is Service to Divinity'. In fact this obligation supplements the first obligation namely discharging Deva Rna. After all, every human being and every living being is an incarnation of the Supreme and therefore serving living beings is equal to serving the Supreme Being. Thus, Manava Rna constitutes a pious obligation and was so declared by Maharshi Vyasa.  

It is on account of this fourth pious obligation, that it is stated that 'Service to Humanity is Service to Divinity'. In fact this obligation supplements the first obligation namely discharging Deva Rna. After all, every human being and every living being is an incarnation of the Supreme and therefore serving living beings is equal to serving the Supreme Being. Thus, Manava Rna constitutes a pious obligation and was so declared by Maharshi Vyasa.  

Swami Vivekananda highlights this aspect and states that every individual who has secured all kinds of help from Society and who has secured education through educational institutions established by the society is under an obligation to serve them. If an individual, after securing education from the institutions established by society did not care for them and fails to use his knowledge in the service of society and uses it for making illegitimate wealth or profit, it is a clear instance of ingratitude and abuse of knowledge.

Swami Vivekananda highlights this aspect and states that every individual who has secured all kinds of help from Society and who has secured education through educational institutions established by the society is under an obligation to serve them. If an individual, after securing education from the institutions established by society did not care for them and fails to use his knowledge in the seva (सेवा | selfless service) of society and uses it for making illegitimate wealth or profit, it is a clear instance of ingratitude and abuse of knowledge.

A few illustrations as to how the fourth pious obligation can be discharged are,  

A few illustrations as to how the fourth pious obligation can be discharged are,