Dedicated fondly with the greatest reverence to Bhishma on Bhishmashtami. To this superlative legendary personality we are indebted with all the five runas – as a human being, as an elemental, as our pitr, as a Deva as he is a Vasu and as a Rishi, who gave the highest wisdom in the simplest language in the Shanti and Anushasana Parvas of the Mahabharata.
Every living being is interconnected with each other. At the human being level, the interconnections are numerous and complex. Yet the ahamkara imagines that “I” alone reigns supreme, towering above others. While it is very obvious to observe this inter connectedness and dependence at play for the normal day today transactions and assess the socio -politico-economic weightage, to observe the subtler connections takes a little bit of inner cleansing. In reality, we seem to owe a lopsided benefit in our favor. We seem to get more benefit than our contributions. This debt one understands that is accrued against these entities is called “runa”. The process of repaying this runa necessitates a special effort, which involves sacrifice, is referred as “yajna”. In other words, they are two sides of the same coin. This entire process of realizing the debt, its repayment and consequent internal growth is a vital part of spiritual growth.
The question arises why should one even bother about Runas, let alone perform Yajnas. Do other lower life forms even bother about them? At a common sense level, the dependence must give a proper perspective of our actions and position in the Universe. While the Ahamkara, I-ness, puts us smack in the center with puffed up hubris, the reality is we will be nobody, non-entity, without all the interactions and interconnections. This heavy one-sided equation helps us understand and appreciate these contributions. Mere awareness of this debt urges one into action.
Pancharunas: It is common sense that we are so interdependent as human beings. Apart from the social value, our entire life revolves with such connections. Our job, schools, shops, services and society all seem to have a tremendous value add to our lives. While we may be the smartest in the school, the entire school ecosystem of facilities and teachers are there as a part of a larger equation. In the same way, even if we are the founder CEO of a company, the cogs of the wheel are many, though it appears we are at the center. Thus through simple common sense, we can infer, we owe a lot of debt to the human society from the doctor who took care of my prenatal care and delivery to people who will be carrying my dead body to cremate. This human debt is referred as Manushyaruna.
While it is very easy to acknowledge human connections and runa, as we focus on the next, it becomes increasingly subtler to grasp. As humans we are all dependent on the ecosystem. The plants and animals are not here for our exploitation, as the arrogant, myopic Abrahamic faith has made us to believe. They existed long before humans and will outlive us as a species. The food, the oxygen and our entire existence is a runa we owe to the other living beings. This debt we owe to the entire ecosystem is referred as Bhutaruna.
The next three Runas are much subtler and are usually clustered together and referred as Runatreya as referred even in the Vedas - the three debts. We owe our entire life and knowledge to our ancestors. If in our lineage one small variation had happened, we would not even be alive today. Besides, all our ancestors lived under harsher conditions from famine to war, from abusive invaders to other challenges. Especially in Indian context, our ancestors definitely evolved a much more sophisticated culture and civilization, filled it with so much wisdom traditions, unlike any other nationality. This runa we owe to our ancestors is referred as Pitruruna.
Unlike other civilizations, our Sanatana Dharma finds much of our knowledge, not only in spirituality but in other spheres as well, has come down from Rishis. Unlike other nationalities, we have Itihasapuranas like Ramayana, Mahabharata, Bhagavatam; Upanishads, Vedas and a huge corpus of literature. They range from metallurgy to medicine and astronomy to fine arts. We have wonderful contributions through Siddhas and Yogis. Numerous Sampradayas of Bhakti, Jnana, Yoga, Sankhya and others inspire us to evolve at our pace. This huge runa humanity owes to the rishis is referred to as Rishiruna.
As our gaze becomes refined, we can sense the even more subtle contributions of the Devas. These are divine beings filled with power and strength. They seem to regulate the elemental forces like sunlight, air, water etc. Whether they exist as personified beings or not, one cannot shy away from their contributions to our existence as a living being. This recognition is possible only with a Sattvic mind. This tremendous runa we owe is referred as Devaruna.
In a strict sense, many of the Runas were typically ascribed for the spiritual seeker. The ones enslaved to the sense objects will find it extremely difficult to even acknowledge the runas, let alone their repayment. As we realize that even the understanding of Runas, let alone the attempted repayment is a sign of inward growth.
Panchayajna: As we understand from the above Runas, our existence is possible to a heavily one sided debt. Any sensible person will want to raise their hand and claim that they want to contribute something back, how much ever it may be a token notion. The very mention of the word Yajna conjures fire rituals of the yore, where Rishis and Ritviks make an offering into the agni with chants of mantras.
WHY: It appears for each runa there is a corresponding Yajna. Yaj means to worship, adore, invoke, revere and it is usually imagined as performing some rituals. To grasp a simple explanation of Yajna, the following quote from Swami Krishnananda goes a long way -
Yajna – sacrifice – whatever be the form it may take, is a summoning of the higher power into one's own self, and a consequent surrender of the lower self for the higher dimension of one's own being, known as the superior Self.
The
attempt and the zeal to repay this debt is purifactory, declares
Krishna.
He further declares it is mandatory for human beings. (यज्ञदानतप:कर्म
न त्याज्यं कार्यमेव तत्
|
यज्ञो
दानं तपश्चैव पावनानि मनीषिणाम्
||
yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva
tat
yajño dānaṁ tapaśh chaiva pāvanāni manīṣhiṇām
- Acts
of sacrifice, charity and austerity should not be abandoned, but
should be performed; Sacrifice(worship), charity and austerity are
purifiers even for the wise BG
18-5)
The very act of aligning the Yajna to repay our runas is a strong evolutionary ladder, as highlighted by Sri Krishna in the Bhagavad Gita. This concept is ancient and is found even in the Taittiriya Aranyaka (2.10) portion of the Vedas.
पञ्च वा एते महायज्ञाः सततप्रतायन्ते सततसंतिष्ठन्ते | देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति ||
यद्देवेभ्यो जुहोति स देवयज्ञः | यत्पितृभ्यः स्वधाकरोति स पितृयज्ञः | यद्भूतेभ्यो बलिं हरति स भूतयज्ञः | यन्मनुष्येभ्योऽन्नं ददाति स मनुष्ययज्ञः | यत्स्वाध्यायमधीते स ब्रह्मयज्ञ इति ||
pañca vā ete mahāyajñāḥ satatapratāyante satatasaṃtiṣṭhante | devayajñaḥ pitṛyajño bhūtayajño manuṣyayajño brahmayajña iti ||
This verse is proof to connect the idea of five Runas and Yajnas found in the Vedas is a very ancient concept and one that mirrors nature.
WHAT: The five debts, runas, have a corresponding Yajna to balance out. They include:
a) Manushya Yajna: Being hospitable and in service to other human beings, treating uninvited sudden guests like devatas, taking care of the needy and underprivileged and being zealous to repay the society. Doing Anna Dana is considered as exemplary as it is life giving to others.
b) Bhuta Yajna: Sharing one’s food with other living beings, being concerned about their welfare, planting more trees or digging/cleaning water bodies.
c) Pitr Yajna: Remembering and honoring ancestors through Tarpana, even offering few drops of water in their memory is considered as fulfilling this duty. - Shatapatha Brahmana - 11.5.6.3
d) Deva Yajna: Daily worship and remembrance with gratitude to Devas through rituals, prayer, japa or even merely invoking it in thoughts.
e) Brahma/Rishi Yajna: Studying, reciting, listening and sharing of the scriptures, dwelling upon the purport of the wisdom shared by the rishis. The Shatapatha Brahmana recommends Svadhyaya. This would include studying Itihasapuranas, Upanishads, Gita etc and using it to do an inner transformation.
While these prescriptions may look like a lot of external ones, they actually work on the inside of the individual and are meant for their rapid spiritual evolution.
HOW: While we realize what our responsibilities are, what needs to happen and why, there is a lingering question of how to do it, what must be the attitude behind our actions? Krishna comes to our rescue in the BG – 3-9 - The world is bound by their own actions when not performed in the spirit of Yajna. Therefore, O son of Kunti, perform the actions only for that sake (Yajna) alone, free from all attachments.
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥
yajñārthātkarmaṇo’nyatra loko’yaṃ karmabandhanaḥ । tadarthaṃ karma kaunteya muktasaṅgaḥ samācara ॥
Pramana: There is a lot of nitpicking even amongst the trads, let alone the atheists, if these core ideas of Santana Dharma has any shastra sanctity. Hence this small incomplete compilation.
1. Tarpana Mantra: At the end of invoking specific ancestors either on Amavasya or their annual tithi, the following universal prayer is offered.
आब्रह्मस्तम्बपर्यन्तं देवर्षिपितृमानवाः। तृप्यन्तु पितरः सर्वे मातृमातामहादयः॥
ā-brahma-stamba-paryantaṃ devarṣi-pitṛ-mānavāḥ | tṛpyantu pitaraḥ sarve mātṛ-mātāmahādayaḥ ||
From Brahma, the creator, down to a blade of grass (stamba). It encompasses the entire spectrum of existence - the Devas, rishis, pitrus and manavas- May all of them be satiated, satisfied, or pleased, starting with the mother, the maternal grandfather, and so on.
2. Manusmriti takes a unique practical angle. Fearing that people may not get the subtle reasoning of the Shatapatha Brahmana, it puts the focus on Panchasoona (MS 3-69) - For the sake of expiating (cleansing) the offenses (Panchasoona) committed in all these five, the Great Sages prescribed for householders the daily performance of the Five Great Sacrifices.
तासां क्रमेण सर्वासां निष्कृत्यर्थं महर्षिभिः । पञ्च क्लृप्ता महायज्ञाः प्रत्यहं गृहमेधिनाम् ॥
tāsāṃ krameṇa sarvāsāṃ niṣkṛtyarthaṃ maharṣibhiḥ | pañca klṛptā mahāyajñāḥ pratyahaṃ gṛhamedhinām ||
It gives the following prescription (MS 3-70) – Teaching is offering BrahmaYajna, Tarpana is PitruYajna, Homa is DevaYajna, offering food to living beings is BhutaYajna and gracious hospitality of athiti is ManushyaYajna.
अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् । होमो देवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम् ॥
adhyāpanaṃ brahmayajñaḥ pitṛyajñastu tarpaṇam | homo devo balirbhauto nṛyajño'tithipūjanam ||
Manusmriti (MS 4-21) – As a prescription for all householders, Manu strongly advises that one should never omit/neglect the Rishi-yajna, Deva-yajna, Bhuta-yajna, Nri-yajna and Pitri-yajna according to one's ability.
ऋषियज्ञं देवयज्ञं भूतयज्ञं च सर्वदा । नृयज्ञं पितृयज्ञं च यथाशक्ति न हापयेत् ॥
ṛṣiyajñaṃ devayajñaṃ bhūtayajñaṃ ca sarvadā | nṛyajñaṃ pitṛyajñaṃ ca yathāśakti na hāpayet ||
3. Apart from the Taittriya Samhita, there is extensive insight coming from the Shatapatha Brahmana. It will suffice to merely quote them.
Verily, there are five great sacrifices. They are indeed great sacrificial sessions (Mahasattrani): Deva-yajna, Pitri-yajna, Bhuta-yajna, Manushya-yajna and Brahma-yajna. (SB 11.5.6.1)
पञ्च वा एते महायज्ञाः । तान्येव महासत्राणि देवयज्ञः पितृयज्ञो भूतयज्ञो मनुष्ययज्ञो ब्रह्मयज्ञ इति ॥
pañca vā ete mahāyajñāḥ | tānyeva mahāsattrāṇi devayajñaḥ pitṛyajño bhūtayajño manuṣyayajño brahmayajña iti ||
Day by day he offers to the Devas (even a stick of wood); thereby he completes the Deva-yajna. Day by day he offers to the Pitrus, even if only with a vessel of water; thereby he completes the Pitri-yajna. Day by day he offers food to Beings; thereby he completes the Bhuta-yajna. Day by day he gives food to Men, even down to a cup of water; thereby he completes the Manushya-yajna. Day by day he studies, Svadhyaya; thereby he completes the Brahma-yajna. (SB 11.5.6.2)
अहरहर्देवेभ्यो जुहोति । तेन देवयज्ञं समाप्नोत्यहरहः पितृभ्यः स्वधाकरोत्यपोदकेन वा तेन पितृयज्ञं समाप्नोत्यहरहर्भूतेभ्यो बलिं हरति तेन भूतयज्ञं समाप्नोत्यहरहर्मनुष्येभ्योऽन्नं ददात्याकाष्ठादुदपात्रात्तेन मनुष्ययज्ञं समाप्नोत्यहरहः स्वाध्यायमधीते तेन ब्रह्मयज्ञं समाप्नोति ॥
aharahardevebhyo juhoti | tena devayajñaṃ samāpnotyaharahaḥ pitṛbhyaḥ svadhākarotyapodakena vā tena pitṛyajñaṃ samāpnotyaharaharbhūtebhyo baliṃ harati tena bhūtayajñaṃ samāpnotyaharaharmanuṣyebhyo'nnaṃ dadātyākāṣṭhādudapātrāttena manuṣyayajñaṃ samāpnotyaharahaḥ svādhyāyamadhīte tena brahmayajñaṃ samāpnoti ||
Of this Brahma-yajna, the sound (of recitation) is the fuel. When he calls out (the text), he offers the oblation. Whatever he studies, that is the Vasat call (the final sacrificial command). Therefore, he who daily studies his lesson utters the Vasat call (completes a perfect sacrifice) (SB 11.5.6.3)
तस्य वा एतस्य ब्रह्मयज्ञस्य । घोष एव समिदाह्वयेन जुहोति तद्यत्किञ्चाधीते तदेव वषट्कारस्तस्मादहरहः स्वाध्यायमधीयानो वषट्करोति ॥
tasya vā etasya brahmayajñasya | ghoṣa eva samidāhvayena juhoti tadyatkiñcādhīte tadeva vaṣaṭkārastasmādahahahaḥ svādhyāyamadhīyāno vaṣaṭkaroti ||
4. Runatreya confusion – Some folks believe Runatreya is only for Brahmanas, quoting Taittiriya Samhita – 6-3-10-5 mantra - Every individual (Brahmana) is born with three inherent spiritual debts: to the Rishis for knowledge, to the Devas for life-sustaining forces, and to the Pitrus for one's lineage. One becomes truly free only by repaying these through lifelong study, performing sacrifices, and raising the next generation.
जायमानो वै ब्राह्मणस्त्रिभिर्ऋणवा जायते ब्रह्मचर्येण ऋषिभ्यो यज्ञेन देवेभ्यः प्रजया पितृभ्य एष वा अनृणो यः पुत्री यज्वा ब्रह्मचारी वासयन् ॥
jāyamāno vai brāhmaṇas tribhir ṛṇavā jāyate brahmacaryeṇa ṛṣibhyo yajñena devebhyaḥ prajayā pitṛbhya eṣa vā anṛṇo yaḥ putrī yajvā brahmacārī vāsayan
The Shatapatha Brahmana 1.7.2.1 recognizes four Runas - Verily, whoever exists, he is born as a debt. At his very birth, he is born as a debt to the Devas, to the Rishis, to the Pitrus, and to mankind.
ऋणं ह वै जायते योऽस्ति । स जायमान एव देवेभ्य ऋषिभ्यः पितृभ्ये मनुष्येभ्यः ॥
ṛṇaṃ ha vai jāyate yo'sti | sa jāyamāna eva devebhya ṛṣibhyaḥ pitṛbhye manuṣyebhyaḥ ||
How to reconcile? First of, the Runatreya is a combination of subtle ideas and a person cannot be considered a Brahmana if (s)he doesn’t recognize this debt and is proactively engaged in repaying it. If we add the grosser and more obvious runas to human beings and other elements, it adds up to the five discussed elsewhere. Secondly, any and every spiritual progress runs through the path of identifying the runas and repaying it. Thirdly, while the Vedas prescribe PanchaMahayajnas for every human being’s progress, it stands to map against the corresponding runas.
Spiritual path of Runa and Yajna:
Runas give a perspective of our roots. The human tendency is to remain glued on the fruits, be it to Kama, vasanas or ahamkara. Runa understanding and repayment align life with dharma. Krishna repeatedly reiterates that Runa understanding and repayment is not optional, in the path of realizing the highest. Yet some used the BG – 18-66 as a case to do nothing and merely rely on Krishna. This is such a gross misunderstanding.
Abandoning all DHARMAS, (of the body, mind, and intellect), take refuge in Me alone; I will liberate thee from all sins; grieve not.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥
sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja । ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ॥
There is a corresponding sloka in Srimad Bhagavatam – 11-5-41 - O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the Devas, rishis, human beings, relatives, friends, mankind or even one’s Pitrus who have passed away. Since all such classes of living entities are part and parcel of the Supreme Parabrahman, one who has surrendered to the Parabrahman’s service has no need to serve such persons separately.
देवर्षिभूताप्तनृणां
पितृणां न किङ्करो नायमृणी
च राजन् । सर्वात्मना य:
शरणं
शरण्यं
गतो
मुकुन्दं परिहृत्य कर्तम्
॥
devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan । sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam ॥
The above two slokas definitely indicate the state of the highest who has passed through every spiritual state Krishna has advised the sadaka to observe, which includes setting a very evolved example by following his words of instruction in BG 3-21 - Whatever a great man does, that other men also do (imitate); whatever he sets up as the standard, that the world (people) follows.
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥
yadyadācarati śreṣṭhastattadevetaro janaḥ sa yatpramāṇaṃ kurute lokastadanuvartate
Runas and Yajnas comprise of a daily evolutionary ladder, with progress being made at every step, as noted by Krishna in the Gita. May we take these core teachings and understanding to our heart and apply it in our daily lives and we will all attain the highest state as highlighted in the Gita and the Srimad Bhagavatam in this very Janma.
ॐ तत् सत
