Difference between revisions of "Rta (ऋतम्)"
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The word ''ṛta'' is derived from the root word ''ṛ'' which means ''‘dynamism,’ ‘vibrancy,’ ‘seasoning,’ and ‘belongingness.''’<ref name=":0">''Foundations of Sanātana Dharma'' by ''Śatāvadhāni'' Dr. R Ganesh ([http://indiafacts.org/the-pillars/ http://indiafacts.org/the-pillars/)]</ref> | The word ''ṛta'' is derived from the root word ''ṛ'' which means ''‘dynamism,’ ‘vibrancy,’ ‘seasoning,’ and ‘belongingness.''’<ref name=":0">''Foundations of Sanātana Dharma'' by ''Śatāvadhāni'' Dr. R Ganesh ([http://indiafacts.org/the-pillars/ http://indiafacts.org/the-pillars/)]</ref> | ||
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| + | The Nirukta X 41 understands rta to mean water and explains X 23-8 as '...तृष्णा । पधिर पञ्चमेच । कण बोधयन् दीप्यमानये आप अपनस्य मनुष्यस्य उपोतिषी मा उदकरय पा ।। | ||
The Vedic god Varuṇa identified with water and the oceans is frequently referred to as the protector of ''ṛta''. The symbolism of water and the ocean in connection with ''ṛta'' is profound. | The Vedic god Varuṇa identified with water and the oceans is frequently referred to as the protector of ''ṛta''. The symbolism of water and the ocean in connection with ''ṛta'' is profound. | ||
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- the moral conduct of man | - the moral conduct of man | ||
| − | A few passages to illustrate these three aspects of rta include <blockquote>ऋतस्य हि शुरुधः सन्ति पूर्वीरृतस्य धीतिर्वृजिनानि हन्ति । ऋतस्य श्लोको बधिरा ततर्द कर्णा बुधानः शुचमान आयोः ॥८॥</blockquote><blockquote>ऋतस्य दृळ्हा धरुणानि सन्ति पुरूणि चन्द्रा वपुषे वपूंषि । ऋतेन दीर्घमिषणन्त पृक्ष ऋतेन गाव ऋतमाविवेशुः ॥९॥</blockquote><blockquote>ऋतं येमान ऋतमिद्वनोत्यृतस्य शुष्मस्तुरया उ गव्युः । ऋताय पृथ्वी बहुले गभीरे ऋताय धेनू परमे दुहाते ॥१०॥ (Rig. Veda. 4.23.8-10)</blockquote>Rg. IV 23 8-10 are 3 three verses in which the word rta occurs no less than twelve times and which breathe the all-pervading influence of rta throughout the universe. | + | A few passages to illustrate these three aspects of rta include <blockquote>ऋतस्य हि शुरुधः सन्ति पूर्वीरृतस्य धीतिर्वृजिनानि हन्ति । ऋतस्य श्लोको बधिरा ततर्द कर्णा बुधानः शुचमान आयोः ॥८॥</blockquote><blockquote>ऋतस्य दृळ्हा धरुणानि सन्ति पुरूणि चन्द्रा वपुषे वपूंषि । ऋतेन दीर्घमिषणन्त पृक्ष ऋतेन गाव ऋतमाविवेशुः ॥९॥</blockquote><blockquote>ऋतं येमान ऋतमिद्वनोत्यृतस्य शुष्मस्तुरया उ गव्युः । ऋताय पृथ्वी बहुले गभीरे ऋताय धेनू परमे दुहाते ॥१०॥ (Rig. Veda. 4.23.8-10)<ref>Rig Veda ([http://vedicheritage.gov.in/samhitas/rigveda/shakala-samhita/rigveda-shakala-samhita-mandal-04-sukta-023/ Mandala 4 Sukta 23])</ref></blockquote>Rg. IV 23 8-10 are 3 three verses in which the word rta occurs no less than twelve times and which breathe the all-pervading influence of rta throughout the universe. |
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| + | 'Plentiful waters (or riches or gifts) belong to rta, the thought (or laudation) of rta destroys crooked acts (sins), the brilliant and rousing hymn of praise to rta pierces the benumbed ears of man. The props of rta are firm, its (physical) manifestations are many and lovely for the sake of the body (i.e. man) Through rta they (people) desire food. The cows (sun's rays) entered rta by rta. He who wins over rta acquires it. For the sake of rta (heaven) and earth are wide and deep, the two highest cows (i.e. Heaven and Earth) yield milk (desires or rewards) tor the sake of rta. | ||
| − | + | Some other passages are "The Sindhus (rivers) follow the rta of Varuna' (rtam sındhavo Varunasya yanti, Rg. II 28 4), similarly Rg I 105 12 (rtamarganti sindhavah), The wheel of rta (i.e the year) revolves round the sky with twelve spokes (Dvadasaram...varvarti cakram pari dyam-rtasya, Rig 1.164.11) 'the dawr, the daughter of heaven, correctly follows the path of rta ... ...' ('rtasya panthanam-anveti sādhu', Rg I 124 3); the young woman (Ugas) does not destroy (or come in the way of) the light of sta (Rg I 123 9 ); the gun is the bright and lovely face of rta (Rg VI. 51. 1. 'rtasya suci darbatam-anikam); the path of Eta became united with the rays' (Rg. I 136 2); when exhilarated by drinking this (Soma) Indra released for the sake of rta the concealed host of cows' (Rg. I 121 4, probably a reference to drought and subsequent rainfall). Many of the principal gods of the Vedic pantheon are described as the guardians, promoters or charioteers of fta, Mitra and Varupa rule over all the world by rta (Rg V. 637, rtens visvam bhuvanam vi rajathah); Matra and Varuna, the protectors of rta, occupy a chariot (R& V. 63 1), Mitra, Varuna, and Aryaman are said to be charioteers of rta (yüyamrtasya rathyah, VII 66 12); they and Aditi and Bhaga are protectors of rta (Rg. VI 51 3) Agni is called the charioteer of [ta' (rathi rtasya, Rg. III. 28), the proteclor of ýta, in Rg. 1.1 8,1 10,2, X. 8.5, X 118.7 and rtavan (in Rg IV.2.1). Soma is styled the protector of rta (in Rg. IX, 48 4, IX 738) and is said to support sta (IX, 97.24 ytam bharat subhrtam carvindub) In Rg. VII. 66.13 the Adityas' are said to be stalan (acting according to the fixed order of nature), mlajāta (sprung from rta) and rtávedh (augmenting or rejoicing in rta) and further they are said to be fierce baters of anyta (what is opposed to rta).' | |
== Detailed Discussion == | == Detailed Discussion == | ||
Revision as of 22:10, 5 December 2018
Ṛta (Samskrit: ऋतम्) is the eternal path of divine righteousness for all beings, including humans and gods, which must be followed in thought and action to discover and maintain oneself in the truth. This may be termed as the unseen order of things[1].
Etymology
The word ṛta has no equivalent in English but can loosely be translated as the ‘cosmic order in the universe,’ ‘divine law governing the universe,’
The word ṛta is derived from the root word ṛ which means ‘dynamism,’ ‘vibrancy,’ ‘seasoning,’ and ‘belongingness.’[2]
The Nirukta X 41 understands rta to mean water and explains X 23-8 as '...तृष्णा । पधिर पञ्चमेच । कण बोधयन् दीप्यमानये आप अपनस्य मनुष्यस्य उपोतिषी मा उदकरय पा ।।
The Vedic god Varuṇa identified with water and the oceans is frequently referred to as the protector of ṛta. The symbolism of water and the ocean in connection with ṛta is profound.
Rta in Rigveda
The idea of pataka in the Rgveda is related with the conception of rta. Rta had a threefold aspect it refers to
- the nature's course of things or the regular and general order in the cosmos
- the correct and ordered way of the devatas (with respect to yajnas)
- the moral conduct of man
A few passages to illustrate these three aspects of rta include
ऋतस्य हि शुरुधः सन्ति पूर्वीरृतस्य धीतिर्वृजिनानि हन्ति । ऋतस्य श्लोको बधिरा ततर्द कर्णा बुधानः शुचमान आयोः ॥८॥
ऋतस्य दृळ्हा धरुणानि सन्ति पुरूणि चन्द्रा वपुषे वपूंषि । ऋतेन दीर्घमिषणन्त पृक्ष ऋतेन गाव ऋतमाविवेशुः ॥९॥
ऋतं येमान ऋतमिद्वनोत्यृतस्य शुष्मस्तुरया उ गव्युः । ऋताय पृथ्वी बहुले गभीरे ऋताय धेनू परमे दुहाते ॥१०॥ (Rig. Veda. 4.23.8-10)[3]
Rg. IV 23 8-10 are 3 three verses in which the word rta occurs no less than twelve times and which breathe the all-pervading influence of rta throughout the universe.
'Plentiful waters (or riches or gifts) belong to rta, the thought (or laudation) of rta destroys crooked acts (sins), the brilliant and rousing hymn of praise to rta pierces the benumbed ears of man. The props of rta are firm, its (physical) manifestations are many and lovely for the sake of the body (i.e. man) Through rta they (people) desire food. The cows (sun's rays) entered rta by rta. He who wins over rta acquires it. For the sake of rta (heaven) and earth are wide and deep, the two highest cows (i.e. Heaven and Earth) yield milk (desires or rewards) tor the sake of rta.
Some other passages are "The Sindhus (rivers) follow the rta of Varuna' (rtam sındhavo Varunasya yanti, Rg. II 28 4), similarly Rg I 105 12 (rtamarganti sindhavah), The wheel of rta (i.e the year) revolves round the sky with twelve spokes (Dvadasaram...varvarti cakram pari dyam-rtasya, Rig 1.164.11) 'the dawr, the daughter of heaven, correctly follows the path of rta ... ...' ('rtasya panthanam-anveti sādhu', Rg I 124 3); the young woman (Ugas) does not destroy (or come in the way of) the light of sta (Rg I 123 9 ); the gun is the bright and lovely face of rta (Rg VI. 51. 1. 'rtasya suci darbatam-anikam); the path of Eta became united with the rays' (Rg. I 136 2); when exhilarated by drinking this (Soma) Indra released for the sake of rta the concealed host of cows' (Rg. I 121 4, probably a reference to drought and subsequent rainfall). Many of the principal gods of the Vedic pantheon are described as the guardians, promoters or charioteers of fta, Mitra and Varupa rule over all the world by rta (Rg V. 637, rtens visvam bhuvanam vi rajathah); Matra and Varuna, the protectors of rta, occupy a chariot (R& V. 63 1), Mitra, Varuna, and Aryaman are said to be charioteers of rta (yüyamrtasya rathyah, VII 66 12); they and Aditi and Bhaga are protectors of rta (Rg. VI 51 3) Agni is called the charioteer of [ta' (rathi rtasya, Rg. III. 28), the proteclor of ýta, in Rg. 1.1 8,1 10,2, X. 8.5, X 118.7 and rtavan (in Rg IV.2.1). Soma is styled the protector of rta (in Rg. IX, 48 4, IX 738) and is said to support sta (IX, 97.24 ytam bharat subhrtam carvindub) In Rg. VII. 66.13 the Adityas' are said to be stalan (acting according to the fixed order of nature), mlajāta (sprung from rta) and rtávedh (augmenting or rejoicing in rta) and further they are said to be fierce baters of anyta (what is opposed to rta).'
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.[2]
References
- ↑ Pandey, A., & Gupta, R. K. (2008). Spirituality in management: A review of contemporary and traditional thoughts and agenda for research. Global Business Review, 9(1), 65-83.
- ↑ 2.0 2.1 Foundations of Sanātana Dharma by Śatāvadhāni Dr. R Ganesh (http://indiafacts.org/the-pillars/)
- ↑ Rig Veda (Mandala 4 Sukta 23)