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Concept of rna in Indian tradition

01 Sep

Concept of rna in Indian tradition

The concept of rna, the human indebtedness or the primary obligation, is unique to Indian tradition. It is in fact the source of dharma, because it weans one away from desire-gratification and leads towards duty-fulfillment.

Rna, according to Panini the great grammarian, signifies a want or a deficiency.

Taittiriya Samhita (TS) speaks about three kinds of basic indebtedness every human being carries with him or her. They are the debt one owes – (a) to his ancestors (pitr), (b) to the sages/seers (rishi) and(c) to the Gods (deva).

The Shathapatha Brahmana (SB) adds one more .The fourth one is the debt one owes to his fellow beings.

These texts suggest the ways of liquidating the debts or fulfilling the obligations one is born with. These are briefly, as under.

Pitr :   by bringing up a family, by getting and raising children in a proper manner.

Rishi : by study and by understanding the cultural context into which one is born.

Deva : by honoring , worshipping the elemental and natural (environmental) forces like sky,air,water,earth,rivers, mountains , plants etc.(Rig Veda refers to these Devas as “luminous ones”.) and

Fellow beings: by cultivating compassion, fellow- feeling (saha bhava) and by showing hospitality.

 SB further says that the fulfilment of these obligations should be the preliminary aim of human beings and it would add value to their life. The Atharva remarks, pursuit of the four purusharthas would be meaningful when one fulfils ones primary obligations or is in the process of doing so.

 Chandogya Upanishad (2.23) describes the duties in three stages of life as “off shoots or branches of Dharma” (trayo dharma_skandha). This mentions the obligations and privileges of a householder, hermit and a student. Rna is at the core of this trayo dharma

The Emperor Ashoka (272 to 132 BC) in his edicts highlights a person’s indebtedness (rna) to parents and elders and calls upon the people to live in accordance with the dharma and not interfere with the natural order (rta). In one of the edicts, he points out that practice of dharma is not possible for a person devoid of good conduct. In another edict he proclaims that if a person practices great liberty but does not possess self-control (sayama_bhava), purity of thought (sudhi) gratitude (kitaranta) and firm devotion (dridhabhatita), it is of no avail.

In Indian tradition, the practice of art, be it music, dance, literature or other forms art, is an act of worship. The traditional artist through his creation pays homage to his ancestors (pitrs) and rishis (his teachers). He views the public services he creates (temples, dams, tanks, buildings etc.) as fulfillment of his obligation to his fellow beings. Even poets, philosophers and writers conclude their work with a prayer seeking welfare of all beings.

The fulfilment of three purposes of life (dharma, artha and Kama) acquires meaning only in the context of felt obligations. Rig Veda (8.1.6) gives a call, “Man, you must reach upward, not go down below”.

In the present context, the concept of Rna could perhaps be better appreciated as commitment to certain obligations, causes and ideals including those discussed above.

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 Note: In the Edict of Ashoka referred to above there is a brief mention of rta. This rta is again a concept in the Indian tradition. It signifies natural order or cosmic order or an orderly occurrence of things.

Indebted to

SKR Rao

 
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Posted by on September 1, 2012 in Indian Philosophy

 

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The concept of rna

31 Aug
The concept of rna

(Inspired by Giridhar Gopal’s blog My wishes on Friendship Day and his responses)

 

You know that living this life to the fullest, is its own secret.
You be assured that if you do so, your life would be worth living.
You do so, without doubts, without fears and without regretting.

–      Giridhar Gopal –

The concept of rna, the human indebtedness or the primary obligation that every being carries with him or her, is rather unique to Indian tradition. They are the debt one owes – to his ancestors (pitr); to the sages/teachers (rishi); and to the Gods (deva).  The Shathapatha Brahmana adds one more; the debt one owes to his fellow beings.
 
The Shathapatha Brahmana further says that the fulfillment of these obligations, which add value to ones life, should be the preliminary aim of a human being.
 
The Atharva remarks, pursuit of the four purusharthas would be meaningful only when one fulfils one’s primary obligations or is in the process of doing so.
 
Chandogya Upanishad (2.23) describes the duties in three stages of life- student, householder and retired – as “off shoots or branches of Dharma” (trayo dharma_skandha). Rna is at the core of this trayo dharma.
 
Rna is, thus, the sense of commitment to your family, your teachers, your fellow beings and your environment. The concept emphasizes that whatever be your goals and priorities in your life, you cannot overlook your basic commitments.
 
Sri Shankara, though a sanyasin, came back to be with his mother in her last days/moments. It was an expression of natural love and affection; and also fulfillment of his basic commitment (pitr rna), whatever might have been the other calls in his life.
 
 
 
The Rishis of the ancient times were householders who enjoyed and celebrated life amidst their family and disciples. The rigors of asceticism came at a much later age. The Buddha too did not find merit in such heartless living.
 
The Vaikhanasa which claims to be the more orthodox of the two Agamas hails the life of the householder as the best among the four stages of life. Because, it is the householder that supports, sustains and carries forward the life and existence of the society. It does not pay much prominence to a Yati or a Sanyasi. It deprecates a person seeking salvation for himself without discharging his duties, responsibilities and debts to his family, to his guru and to his society.
 
The Emperor Asoka (272 to 132 BC) in his edicts highlights a person’s indebtedness (rna) to parents and elders and calls upon the people to live in accordance with the dharma and not interfere with the natural order (rta).
The rna , the sense of commitment , was emphasized in the larger interests of the society. Without such commitments a society would cease to be a healthily place.
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There is, therefore, a certain glorification of what we call the ordinary life, in the ancient texts.

For some reason, it seems easier to brave the elements or starve for weeks or force the body to endure pain. It might be possible; but, it is pointless.
 
It is far more difficult to pay attention to your spouse and kids; to be generous with one’s friends; be patient with a child when you least feel like it; and go about your daily chores, with equanimity, even while placed in dire circumstances. The ability to work silently, without malice, for years, for a lifetime; with no demands or expectations for reward or recognition, is truly heroic.
 
It is said, the real heroism is not under the limelight, but is where the less noticeable tasks had to be done. It is in the corners, in the shadows the true results of your efforts appear. One’s true test is in one’s daily life; and in one’s reliability and integrity as a human being.
 
God does not dwell in some day-glow heaven realm of seeker’s fantasy; but, right here, right now, in the day-to-day challenges and tasks of our everyday life.
 
Therefore , any sort of experience, no matter how ecstatic, if it does not transform you in to someone who knows how to be with children, how to be with your family, how to be with your mates in a loving, deeply caring way and how to be with all of life – is not worth hankering after. 
 
The divine is not meant to be discovered in heaven; if it were to be so, we would all be there and not here. The natural and honest living is the crucible of life. That is what all the texts try to say.
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What seems to grow fairer to me as life goes by is the love and the grace and tenderness of it; not its wit and cleverness and grandeur of knowledge – grand as knowledge is – but just the laughter of children, and the friendship of friends, and sight of flowers, and the sound of music

–Anon

 
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Posted by on August 31, 2012 in General Interest, Indian Philosophy

 

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