Changes

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.

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

== 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.

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.

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.

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.

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.

== Pitruruna: Obligation was towards one's parents: ==

== पितृऋणम् || Pitru Rna ==

<nowiki>:</nowiki> 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.

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.

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.

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 ==

== ऋषिऋणम् || Rishi Rna ==

<nowiki>:</nowiki> 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:<blockquote>सुखार्थी वा त्याजेद्विद्यां वीद्यार्थी वा त्याजेत्सुखम् | सुखार्थीन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् ||</blockquote><blockquote>''sukhārthī vā tyājedvidyāṁ vīdyārthī vā tyājetsukham | sukhārthīna: kuto vidyā nāsti vidyārthina: sukham ||''</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.

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 | सुखार्थीन: कुतो विद्या नास्ति विद्यार्थिन: सुखम् ||</blockquote><blockquote>''sukhārthī vā tyājedvidyāṁ vīdyārthī vā tyājetsukham | sukhārthīna: kuto vidyā nāsti vidyārthina: sukham ||''</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.

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.

== Manavaruna: Obligation towards Humanity ==

== मानवऋणम् || Manavaruna ==

<nowiki>:</nowiki> 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 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:-<blockquote>''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.''</blockquote>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.

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:-<blockquote>''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.''</blockquote>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.