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Line 1: − In the Vedic religion, Ṛta (Sanskrit ऋतम् ṛtaṃ "that which is properly/excellently joined; order, rule; truth") is the principle of natural order which regulates and coordinates the operation of the universe and everything within it.[1] In the hymns of the Vedas, Ṛta is described as that which is ultimately responsible for the proper functioning of the natural, moral and sacrificial orders. Conceptually, it is closely allied to the injunctions and ordinances thought to uphold it, collectively referred to as Dharma, and the action of the individual in relation to those ordinances, referred to as Karma – two terms which eventually eclipsed Ṛta in importance as signifying natural, religious and moral order in later Hinduism.[2] Sanskrit scholar Maurice Bloomfield referred to Ṛta as "one of the most important religious conceptions of the Rig Veda", going on to note that, "from the point of view of the history of religious ideas we may, in fact we must, begin the history of Hindu religion at least with the history of this conception".[3]+ + + + + + + + + + + + +
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Ṛta (Sanskrit ऋतम् ṛtaṃ) 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<ref>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.</ref>.
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,’ or ‘gnostic order that is inherent in the universe.’'' The word ''ṛta'' is derived from the root word ''ṛ'' which means ''‘dynamism,’ ‘vibrancy,’ ‘seasoning,’ and ‘belongingness.''’<ref>''Foundations of Sanātana Dharma'' by ''Śatāvadhāni'' Dr. R Ganesh ([http://indiafacts.org/the-pillars/ http://indiafacts.org/the-pillars/)]</ref>
In the Vedas, ''ṛta'' is often held supreme. 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.
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''. This baggage is not something mystical but rather straightforward. '''Every birth is a miracle – the entire universe conspires to make it happen. Therefore, it is an unwritten duty to clear this debt to the universe'''. Without this, one will not achieve his or her life’s purpose. '''Those who ignore the debts they are born into are merely breathing, not alive'''.
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''.'''
the principle of natural order which regulates and coordinates the operation of the universe and everything within it.<ref>Holdrege, Barbara A. (2004). "Dharma" in: Mittal, S. & Thursby, G. (Eds.) ''The Hindu World''. pp. 213–248. New York: Routledge. <nowiki>ISBN 0-415-21527-7</nowiki>.</ref> In the hymns of the Vedas, Ṛta is described as that which is ultimately responsible for the proper functioning of the natural, moral and sacrificial orders. Conceptually, it is closely allied to the injunctions and ordinances thought to uphold it, collectively referred to as Dharma, and the action of the individual in relation to those ordinances, referred to as Karma – two terms which eventually eclipsed Ṛta in importance as signifying natural, religious and moral order in later Hinduism.[2] Sanskrit scholar Maurice Bloomfield referred to Ṛta as "one of the most important religious conceptions of the Rig Veda", going on to note that, "from the point of view of the history of religious ideas we may, in fact we must, begin the history of Hindu religion at least with the history of this conception".[3]