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→Rta and Yajna
=== 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 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
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')
== 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" />