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Rna (Samskrit: ऋणम्) refers to the concept of pious obligations that evolved as part of 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.
== परिचयः ॥ Introduction<ref name=":0">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref> ==
== परिचयः ॥ Introduction<ref name=":0">Justice Mandagadde Rama Jois (1997), [https://www.vhp-america.org/wp-content/uploads/2018/09/DHARMA_Ram_Jois.pdf Dharma: The Global Ethic], Bharatiya Vidya Bhavan.</ref> ==
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 (वेदाः)|Vedas]] laid down that every individual should discharge three pious obligations. This concept of pious obligations emanated from one of the basic [[Values Based On Dharma (धर्माधिष्ठितगुणाः)|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)
# Pitru Rna (Towards Parents)
# Pitru Rna (Towards Parents)
# Rishi Rna (Towards Rishis)
# Rishi Rna (Towards Rishis)
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, [[Vyasa (व्यासः)|Maharshi Vyasa]], the Adi Guru who systematised [[The Four Vedas (चतुर्वेदाः)|the Four Vedas]] and authored the [[Mahabharata (महाभारतम्)|Mahabharata]], added the fourth pious obligation towards Human Society, namely, Manava Rna.
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).
== 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 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 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.
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: ||3||<ref>[https://archive.org/details/in.ernet.dli.2015.325912/page/n3/mode/2up Hanuman Nataka]</ref></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: ||3||''</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.
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: ||3||<ref>[https://archive.org/details/in.ernet.dli.2015.325912/page/n3/mode/2up Hanuman Nataka]</ref></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: ||3||''</blockquote>Meaning: May the Lord of the universe, whom the Shaivas call and worship as Shiva, the Vedantins as [[Brahman (ब्रह्मन्)|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 verse refers to different modes of worship of the Supreme by different names, by persons belonging to different philosophical schools founded in the land of Bharata. It declares that despite the fact that the Supreme Being is apparently worshipped by innumerable names and the belief that there are crores of deities, the firm belief of all in this land is that the Supreme Being is one. The fact that people worship the Supreme by giving innumerable names to Him only establishes that there is perfect and absolute religious freedom in this country and no one is compelled to worship the Supreme in any single particular manner. Religious indoctrination or dictatorship has been a taboo in this land, in view of the fact that our society is a 'Dharma'-based society that thrives of mutual respect.
This verse refers to different modes of worship of the Supreme by different names, by persons belonging to different philosophical schools founded in the land of Bharata. It declares that despite the fact that the Supreme Being is apparently worshipped by innumerable names and the belief that there are crores of deities, the firm belief of all in this land is that the Supreme Being is one. The fact that people worship the Supreme by giving innumerable names to Him only establishes that there is perfect and absolute religious freedom in this country and no one is compelled to worship the Supreme in any single particular manner. Religious indoctrination or dictatorship has been a taboo in this land, in view of the fact that our society is a '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 the form of worship or place of worship. Such is the breadth and width of the vision of Dharma. That is why, a pre-eminent 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 excerpt from the book "Dialogues with the Guru", a record of dialogue with Jagadguru Sri. Chandrashekhara 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.''</blockquote>Thus, every individual is governed by Dharma. It is a code of right conduct to be obeyed by all human beings, 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 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 the form of worship or place of worship. Such is the breadth and width of the vision of Dharma. That is why, a pre-eminent 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 excerpt from the book "Dialogues with the [[Guru (गुरुः)|Guru]]", a record of dialogue with Jagadguru Sri. Chandrashekhara 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 (सनातनधर्मः)|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.''</blockquote>Thus, every individual is governed by Dharma. It is a code of right conduct to be obeyed by all human beings, 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<ref name=":0" /> ==
== पितृऋणम् ॥ Pitru Rna<ref name=":0" /> ==
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 (Rishi Rna), 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 (Rishi Rna), 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 (पुराणानि)|Puranas]] and various other invaluable and everlasting literary works.
As to the importance given to education in ancient Bharata's society, it is sufficient to quote the following verse composed by the great Sanskrit poet Bhartruhari who flourished around first century B.C.E.,<blockquote>विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं विद्या भोगकरी यशस्सुखकरी विद्या गुरूणां गुरु: |</blockquote><blockquote>विद्या बंधुजनो विदेशगमने विद्या परा देवता विद्या राजसु पूजिता न तु धनं विद्याविहीन: पशु: ||20||<ref>[https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%80%E0%A4%A4%E0%A4%BF%E0%A4%B6%E0%A4%A4%E0%A4%95%E0%A4%AE%E0%A5%8D Niti Shataka].</ref></blockquote><blockquote>''vidyā nāma narasya rūpamadhikaṁ pracchannaguptaṁ dhanaṁ'' ''vidyā bhogakarī yaśassukhakarī vidyā gurūṇāṁ guru: |''</blockquote><blockquote>''vidyā baṁdhujano videśagamane vidyā parā devatā'' ''vidyā rājasu pūjitā na tu dhanaṁ vidyāvihīna: paśu: ||20||''</blockquote>Meaning: Education is the special manifestation of a human being; 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 the Supreme incarnate; It is Education that secures honour at the hands of the State, not money; A human being without education is equal to animal.
As to the importance given to education in ancient Bharata's society, it is sufficient to quote the following verse composed by the great Sanskrit poet Bhartruhari who flourished around first century B.C.E.,<blockquote>विद्या नाम नरस्य रूपमधिकं प्रच्छन्नगुप्तं धनं विद्या भोगकरी यशस्सुखकरी विद्या गुरूणां गुरु: |</blockquote><blockquote>विद्या बंधुजनो विदेशगमने विद्या परा देवता विद्या राजसु पूजिता न तु धनं विद्याविहीन: पशु: ||20||<ref>[https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%80%E0%A4%A4%E0%A4%BF%E0%A4%B6%E0%A4%A4%E0%A4%95%E0%A4%AE%E0%A5%8D Niti Shataka].</ref></blockquote><blockquote>''vidyā nāma narasya rūpamadhikaṁ pracchannaguptaṁ dhanaṁ'' ''vidyā bhogakarī yaśassukhakarī vidyā gurūṇāṁ guru: |''</blockquote><blockquote>''vidyā baṁdhujano videśagamane vidyā parā devatā'' ''vidyā rājasu pūjitā na tu dhanaṁ vidyāvihīna: paśu: ||20||''</blockquote>Meaning: Education is the special manifestation of a human being; 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 the Supreme incarnate; It is Education that secures honour at the hands of the State, not money; A human being without education is equal to animal.
== ऋणविमोचनार्थं विवाहः ॥ Marriage as a Means to Honour the Rnas<ref name=":0" /> ==
== ऋणविमोचनार्थं विवाहः ॥ Marriage as a Means to Honour the Rnas<ref name=":0" /> ==
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 (विवाहः)|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.
Deva Rna (pious obligation to the deities) was required to be discharged through yajnas 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: | तस्मात्सधारणो धर्म: श्रुतौ पत्न्या सहोदित: ||96||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A8%E0%A4%B5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 9].</ref></blockquote><blockquote>''prajanārthaṁ striya: sr̥ṣṭā: saṁtānārthaṁ ca mānavā: | tasmātsadhāraṇo dharma: śrutau patnyā sahodita: ||96||'' </blockquote>Meaning: 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.
Deva Rna (pious obligation to the deities) was required to be discharged through yajnas 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: | तस्मात्सधारणो धर्म: श्रुतौ पत्न्या सहोदित: ||96||<ref>Manusmrti, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A8%E0%A4%B5%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 9].</ref></blockquote><blockquote>''prajanārthaṁ striya: sr̥ṣṭā: saṁtānārthaṁ ca mānavā: | tasmātsadhāraṇo dharma: śrutau patnyā sahodita: ||96||'' </blockquote>Meaning: 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.