Rta (ऋतम्)

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.

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.’

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)

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.

'Plontiful 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 (1 o man) Through rta they (people) desire food The cows (sun's rays) entered rta by rta He who wins over rta soquires it For the sake of rta (heaven) and earth are wide and deep, the two highest cows (1 o Heaven and Earth) yield milk (desires or towards) tor the sake of rta' Some other passages aro. "The Sindhus (rivers) follow the rta of Varuda' (rtam sındhavo Varunasys yanti, Rg. II 28 4), similarly Rg I 105 12 (rtamarganti sindhavah), The wheel of rta (i e the year) revolves round the 2. For the conception of rta and the idea of sun in the Rgveda the following works may be consulted 'The religion of the Veda' by M. Bloomfield (pp 12, 125). Religion and philosophy of the Veda and Upanishads' by Prol A, B Keith (pp. 35, 83-85 &c.). "The Vedic idea of sia" by Dr. Henry Lefever (1935) One regrets to observe that Bloomfield's work is marred here and there by a certain levity of thought and expression out of hceptog with the seriousness of the subject || तस्य हि शरुध सन्ति पूर्वीतस्य धीति जिनानि इन्ति। मनस्य श्लैाको पधिरा ततर्द फण मधान शुचमान आपोः । तस्य हा धरुणानि सन्ति पुरूाण घमा पापे पपूर्षि। मतेन वीर्षमपणन्त पक्ष मतेने गावे असमाविवेश ॥ अतं येमान ऋतमिहनतष शास्त्रपा weg har yeft ge mit war U Can IV 23 8-10 These are rather obscure verses The Nurulta X 41 understands rta to mean water and explains X 23-8 as 'FIEY IT a traer a ser f ra w तृष्णा । पधिर पञ्चमेच । कण बोधयन् दीप्यमानये आप अपनस्य मनुष्यस्य उपोतिषी मा उदकरय पा ।।।

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.