Changes

=== Rta and Satya ===

=== Rta and Satya ===

The concoption of rta as a moral imperative occurs in several passages Rg 1. 90 6 ( madhu vata rtayate madhu kgaranti sindhavah) 'the winds carry sweets, the rivelo do the same to him who keeps rta', RE V 12 2 'O Agni, that knowost rta, know rta alono (in me) I shall not resort to magio either by force or hy duplicity, I shall conform to rta of the reddish bull (1 e of Agni); Rg. X 87 11 'O Agoil may the evil spirt who injures rta by anrta be thrice bound in thy fetters' Yama in rejecting Yami's advances says (Rg X. 10 4) 'What indeed we never did beforo (shall we do it now?); shall we who have spoken rta (so far) now speak anta ?' (rta vadanto anriam rapema) In two or three instances sta appears to be almost personifi. ed and invoked as a divinity. 'O Agnil for us offer sacrifice to Mitra and Varuna, to the gods and to the great (brhat) rta' (Rg I 75 5). Similarly, in Rg X, 66 4 the great mahat) rta 18 mentioned alongside of Aditi, Heaven and Earth, Indra, Vippu, the Maruts &c. Rta and satya were distinguished in several passages of the Roveda T'or example, Rg. V. 51 2 speaks of the Visvo Dovas as 'rtadhitayah' (whose thoughts were fixed on rta) and 'satyadharmanah'(whose characteristic is truth or whose dharmas are true). In Rg. IX 113,4 rta and satya both ooour and appear to mean almost the same thing In Rg X. 1901 rta and satya are distinguished as having sprung from 'tapas'. Rta involves a wider conception and satya had originally a restrioted meaning (viz truth or static order). The word aneta, however, is the | 5, ऋत चिकत्व अवामाच्चाद्धबृतस्य धारा अनु वृन्ध पूर्वी । गाई पात सहसा में 4444 TOU. I * V 12.2.

The concoption of rta as a moral imperative occurs in several passages Rg 1. 90 6 ( madhu vata rtayate madhu kgaranti sindhavah) 'the winds carry sweets, the rivelo do the same to him who keeps rta', RE V 12 2 'O Agni, that knowost rta, know rta alono (in me) I shall not resort to magio either by force or hy duplicity, I shall conform to rta of the reddish bull (1 e of Agni); Rg. X 87 11 'O Agoil may the evil spirt who injures rta by anrta be thrice bound in thy fetters' Yama in rejecting Yami's advances says (Rg X. 10 4) 'What indeed we never did beforo (shall we do it now?); shall we who have spoken rta (so far) now speak anta ?' (rta vadanto anriam rapema) In two or three instances sta appears to be almost personifi. ed and invoked as a divinity. 'O Agni for us offer yajna to Mitra and Varuna, to the gods and to the great (brhat) rta' (Rg I 75 5). Similarly, in Rg X, 66 4 the great mahat) rta 18 mentioned alongside of Aditi, Heaven and Earth, Indra, Vippu, the Maruts &c. Rta and satya were distinguished in several passages of the Roveda T'or example, Rg. V. 51 2 speaks of the Visvo Dovas as 'rtadhitayah' (whose thoughts were fixed on rta) and 'satyadharmanah'(whose characteristic is truth or whose dharmas are true). In Rg. IX 113,4 rta and satya both ooour and appear to mean almost the same thing In Rg X. 1901 rta and satya are distinguished as having sprung from 'tapas'. Rta involves a wider conception and satya had originally a restrioted meaning (viz truth or static order). The word aneta, however, is the | 5, ऋत चिकत्व अवामाच्चाद्धबृतस्य धारा अनु वृन्ध पूर्वी । गाई पात सहसा में 4444 TOU. I * V 12.2.

Meaning of ria cpposite of both rta and satya as may be seen from Rg X. 10.4, Rg VII. 49.3 (Varuna who marks the salya and anyta of people), Rg. X. 124,5 (Varuna who separates anrta by means of rla). Gradually, however, the word rta receded into the back-ground and salya took its place even in Vedic literature, though here and there (as in Tai, Up. II 1 and 1.9.1) both sta and satya are found in juxtaposition.

Meaning of ria cpposite of both rta and satya as may be seen from Rg X. 10.4, Rg VII. 49.3 (Varuna who marks the salya and anyta of people), Rg. X. 124,5 (Varuna who separates anrta by means of rla). Gradually, however, the word rta receded into the back-ground and salya took its place even in Vedic literature, though here and there (as in Tai, Up. II 1 and 1.9.1) both sta and satya are found in juxtaposition.

=== Rta and Yajna ===

=== Rta and Yajna ===

Rta is distinguished from sacrifice (yajña). It is not any particular sacrificial rite itself nor the institution of sacrifice, It stands for the ordered course of sacrifice in general In Rg. IV. 3.4. Agni is styled raat (conversant with or observing fta) and is invoked to know the rta (of the sacrifice); in several Fersos we meet with the words 'Itena stam' (e. g. in Rg IV. 3.9 rtens rtam niyatam-ila a goh', V. 15.2 ctena stam dharunam dhārayanta yaj asya sake, V. 68.4 rtam-stena sapanta conforming to or joining rta with ria', where 'ftena' appears to mean the correct course of sacrificial rites and tam the settled order in the universe. Soma is said to be the thread of rta spread on the datapartra (Rg. IX, 73.9 Itasya tantur-vitataḥ pavitra a). In | +, मतावाना अजाता ऋताबधों घोरासो अनूतद्विष. । तैषा वैः सुम्ने सन्र्दष्टमे नरः TYR E . 1 . VII, 66.13

Rta is distinguished from yajña. It is not any particular yajnika rite itself nor the institution of yajna, It stands for the ordered course of yajna in general In Rg. IV. 3.4. Agni is styled raat (conversant with or observing fta) and is invoked to know the rta (of the yajna); in several Fersos we meet with the words 'Itena stam' (e. g. in Rg IV. 3.9 rtens rtam niyatam-ila a goh', V. 15.2 ctena stam dharunam dhārayanta yaj asya sake, V. 68.4 rtam-stena sapanta conforming to or joining rta with ria', where 'ftena' appears to mean the correct course of yajnika rites and tam the settled order in the universe. Soma is said to be the thread of rta spread on the datapartra (Rg. IX, 73.9 Itasya tantur-vitataḥ pavitra a). In | +, मतावाना अजाता ऋताबधों घोरासो अनूतद्विष. । तैषा वैः सुम्ने सन्र्दष्टमे नरः TYR E . 1 . VII, 66.13

Rg. I 84.4 t 15 said ' Indra, drink this (soma) that is extracted ..the streams of the bright (soma) flow towards thee in the seat of rta' (i e, in the sonia sacrifice) Vide also Rg IV 113 (asmakam-atra pitaro manusya abhi pra sedur-tap-i susinah) 'in this world former men, our ancestors, approached rta eto', Rg I 71 3 (dadhannrtam dhanayannasya dhitim-adidaryo) Rg. X 67 2 (rtam samsanta rju didhyapa yajñasya dhama prathamam mananta) 'the Angirasas, declaring the rta and reflecting straightforwardly first thought of the abode of Yaña', Rg. X 371 (maho devāy. tad-itam saparyata, "offer this rte to the great God')

Rg. I 84.4 t 15 said ' Indra, drink this (soma) that is extracted ..the streams of the bright (soma) flow towards thee in the seat of rta' (i e, in the sonia yajna) Vide also Rg IV 113 (asmakam-atra pitaro manusya abhi pra sedur-tap-i susinah) 'in this world former men, our ancestors, approached rta eto', Rg I 71 3 (dadhannrtam dhanayannasya dhitim-adidaryo) Rg. X 67 2 (rtam samsanta rju didhyapa yajñasya dhama prathamam mananta) 'the Angirasas, declaring the rta and reflecting straightforwardly first thought of the abode of Yaña', Rg. X 371 (maho devāy. tad-itam saparyata, "offer this rte to the great God')

== Detailed Discussion ==

== Detailed Discussion ==

In Ṛgveda and Arthavaveda, it is said that the law behind existence is ''ṛta'' and to tamper with it will prove deadly. The whole of creation is called ''sat,'' which has an inbuilt cosmic law, ''ṛta''. If ''sat'' (existence) is a fact, then the value which we realize out of it is ''ṛta'' (cosmic law). '''When we realize ''ṛta'', the value of the whole of creation, we are humbled and naturally become more caring towards the universe.''' The entire universe supports our sustenance and the whole of creation toils for our existence. This awareness infuses immense gratitude in our hearts. This indebtedness—akin to guilt but without the negativity—that arises in a sensitive mind is called ''ṛṇa''. (In common parlance, the word ''ṛṇa'' refers to ''‘being in debt’'' – of a physical, monetary kind.) In the Vedic conception, every human being by birth carries this baggage of ṛṇa. It is an unwritten duty to clear this debt to the universe. Without this, one will not achieve his or her life’s purpose. The way to clear this debt is by adhering to dharma. Thus, the awareness of ṛta leads to the realization of ṛṇa, which in turn motivates one to pursue dharma.<ref name=":0" />

In Ṛgveda and Arthavaveda, it is said that the law behind existence is ''ṛta'' and to tamper with it will prove deadly. The whole of creation is called ''sat,'' which has an inbuilt cosmic law, ''ṛta''. If ''sat'' (existence) is a fact, then the value which we realize out of it is ''ṛta'' (cosmic law). '''When we realize ''ṛta'', the value of the whole of creation, we are humbled and naturally become more caring towards the universe.''' The entire universe supports our sustenance and the whole of creation toils for our existence. This awareness infuses immense gratitude in our hearts. This indebtedness—akin to guilt but without the negativity—that arises in a sensitive mind is called ''ṛṇa''. (In common parlance, the word ''ṛṇa'' refers to ''‘being in debt’'' – of a physical, monetary kind.) In the Vedic conception, every human being by birth carries this baggage of ṛṇa. It is an unwritten duty to clear this debt to the universe. Without this, one will not achieve his or her life’s purpose. The way to clear this debt is by adhering to dharma. Thus, the awareness of ṛta leads to the realization of ṛṇa, which in turn motivates one to pursue dharma.<ref name=":0" />