Rna (ऋणम्)

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

(1) Towards God (Devaruna),

(ii) Towards Parents (Pitruruna)

(iii) Towards Rishis (Rishi Runa).

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:

"ऋणैश्रतुर्भि: संयुक्ता जायन्ते मानवा भुवि |

पितृदेवर्षिमनुजैर्देयं तेभ्यश्र धर्मत: ||

यज्ञैस्तु देवान् प्रीणाति स्वाध्यायतपसा मुनीन् |

पुत्रै: श्राद्धै: पितृंश्चापि आनृशंस्येन मानवान् ||"

Every individual should discharge four pious obligations. They are Devaruna (towards God), Pitruruna (towards parents), Rishiruna (towards teachers) and Manavaruna (towards humanity).

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

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.

"प्रजनार्थं स्त्रिय: सृष्टा: संतानार्थं च मानवा: |

तस्मात्सधारणो धर्म: श्रुतौ पत्न्या सहोदित: ||" (Manu IX-96)

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.

Devaruna:Obligation towards God, the Creator:

Was required to be discharged by worshipping God in various forms, and performing sacrifices (Yajna). No name of God was specified and no particular form of worship was prescribed. Thus, even when this pious obligation towards God was prescribed with the object 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, 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.

This broad outlook is found incorporated in the following verse:

"यं शैवा: समुपासते शिव इति ब्रह्मेति वेदांतिनो बौद्धा बुद्ध इति प्रमाणपटव: कर्तेति नैय्यायिका: |

अर्हन्नित्यथ जैनशासनरता: कर्मेति मीमांसिका: सौऽयं नो विदधातु वाञछितफलं त्रैलोक्यनाथो हरि: ||"

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. 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 democracy in this country and no one is compelled to worship God in any particular manner. Religious indoctrination or dictatorship is taboo in this land, in view of the fact that our society is 'Dharma'-based society which respects every religion. 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 Bold textis enlightening:- 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) 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.

Pitruruna: Obligation was towards one's parents:

The Second Pious obligation was towards one's parents (Pitruruna). Ancestral worship was a part of this pious obligation but not the whole. The Vedas directed every individual to treat his mother and father as gods. 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. Thus, apart from the belief or no belief in the existence of God, the fact remains that the father and the mother are everything for the child. Even on the basis that the God is there, and it is God alone who is looking after the child, he is doing so only through the parents and therefore as far as the child is concerned, the father and the mother are visible manifestation of the invisible God. Again this concept of worshipping the father and the mother as equal to God 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 God 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. As part of the pious obligation towards parents, it was the duty of every individual to rear and bring up children in the family tradition and to educate them and impart moral character to them by securing them proper education through teachers and make them good human beings and make them an asset to society. In fact the desire to maintain family reputation without doing anything which is derogatory to that reputation has been an important factor in inculcating honesty and character in many individuals. It is again by the discharge of this pious obligation, that peaceful and moral family life was sought to be established. In fact the obligation towards parents was also the basis for the concept of the inseparable relationship between husband and wife. It is needless to state that, the husband and the wife cannot discharge the obligation to the parents by merely having children. The children have to be protected against the moral and material abandonment. They were also to be educated in a proper manner and after they come of age, they were also to be inducted into family life. Thus, it was the duty of the husband and the wife to look after their children until they were fully educated and their marriages were performed. In fact, even with all the quality of selfishness, which is the contribution of modern civilization, this duty is being performed in an exemplary manner even now in this country. The discharge of this obligation is impossible unless the husband and the wife remain unitedly through out their life subordinating their personal interests or inconveniences to the well being of their children. If after getting children the parents get divorced and take new spouses one can imagine what the fate of or adverse effect on the children would be. In fact we are seeing such situations and it is alarming and heart rending, The parents so separated will be unable to discharge the pious obligation. Therefore, the idea of discharging of the pious obligation towards parents is also one of the most cherished values of Dharma and this alone provides a valid answer to various innumerable problems arising out of the separation of parents.

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:

"सुखार्थी वा त्याजेद्विद्यां वीद्यार्थी वा त्याजेत्सुखम् |

सुखार्थीन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् ||"

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.

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. 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.

"विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं

विद्या भोगकरी यशस्सुखकरी विद्या गुरूणां गुरु: |

विद्या बंधुजनो विदेशगमने विद्या परा देवता

विद्या राजसु पूजिता न तु धनं विद्याविहीन: पशु: ||"

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.

Manavaruna: Obligation towards Humanity

It stands to the great credit of Vyasa that he considered that the three pious obligations on the part of every individuals laid down in the Vedas required to be supplemented by the fourth, the Manavaruna, to make the obligation of individuals to society full and complete. 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. 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 Devaruna. After all every human being and every living being is an incarnation of God and therefore serving living beings is equal to serving God and, therefore, it constitutes a pious obligation and was so declared by Vyasa. It is this aspect which has been highlighted by Swami Vivekananda in the following words:- So long as that millions live in hunger and ignorance, I hold educated man a traitor who, having been educated at their expense, pays not the least heed to them. As rightly stated by Swami Vivekananda 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 and therefore Vivekananda indicted such individuals as traitors, very rightly. A few illustrations as to how the fourth pious obligation can be discharged are: (i) Construction of wells or tanks to secure drinking water to the public in general. (ii) Construction of water turfs at public places and on the roadside for the benefit of travellers and for animals. (iii) Planting of trees on both sides of roads to provide shade or shelter to the travelling public. (iv) Construction of Dharma Shalas in towns and villages and more particularly at places of Pilgrimages for the use of pilgrims and travellers. (v). Construction of hospitals for human beings, animals and birds as well as donations for construction of Hospitals or to hospitals already established. (vi) Construction of buildings for educational institutions, hostels etc., (vii) Establishing goshalas to look after cows and bullocks in their old age (viii) Establishing public trusts and/or endowment for any public cause. The above are only illustrative and not exhaustive. There are innumerable ways in which an individual can discharge the fourth pious obligation of Manavaruna. It is very large and ever expanding. It is on account of this pious obligation, Service and Sacrifice (Seva and Tyaga) have become our National Ideals. Everyone of the laws laid down in ancient India was meant to give effect to the pious obligations. Highlighting this aspect K.L. Sarkar stated thus:- In interpreting texts relating to the duties and rights of the Hindus, these principles must always be kept in view, and it should be presumed that all the texts are more or less intended to promote these three classes of duties. The civil law of the Hindus is at every step marked with the influence of the three-debt obligation. Matters of right and status are mixed up with the debt to the gods., viz., that of sacrifice. Privileges are unsparingly conferred on men of learning. Gifts to them are praised as being acts of the greatest merit. 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.

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

"सत्यं वद | धर्मं चर | सत्यान्न प्रमदितव्यम् | धर्मान्न प्रमदितव्यम् |

मातृदेवो भव | पितृदेवो भव | आचार्यदोवो भव | अतिथिदेवो भव

यान्यनवद्यानि कर्माणि | तानि सेवितव्यानि | नो इतराणि |

एष आदेश: | एष उपदेश: एतदनुशासनम् |" (Taittiriyopanishad)

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.

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

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