Bhandarkar Oriental Research Institute

A VERSATILE SIGNIFICANCE OF ṚTA

Author(s): D. D. Rupwate
Source: Annals of the Bhandarkar Oriental Research Institute, Vol. 63, No. 1/4 (1982), pp. 1-13
Published by: Bhandarkar Oriental Research Institute
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 Annals of the

Bhandarkar Oriental

Research Institute

VOL. LXIII 1982 PARTS I-IV

A VERSATILE SIGNIFICANCE OF RTA

BY
D. D. RUPWATE

The Aryan religionis a main substratumof Hinduism. It is, never-

theless, distinctfromHindusimwhichis characterizedby pluralisticsectari-
anism,a rigidsocial hierarchy,
and peculiarcaste-system.These outstanding
featuresof Hinduism captured the immediateattentionof Orientalistswho
introducedHinduismto theWest and to therestof theworld,garbed in these
religious phenomena. Some Orientalistswere impressedby the Upanisadic
philosophyof life and others took an interestin the studyof BrShmanas.
The Brãhmanic sacerdotalism,the Upanisadic philosophyand the sectari-
anism weredevelopedon Indian soil; these religious phenomena have been
studiedin depth.
A few Orientalistswere studying world religionsfrom a point of
comparison,in orderto findout universal,common elementsshared by the
worldreligions. They took comparativeand philologicalapproachesto the
studyof religions. Their research shed some light on the antiquityof the
Aryan religion. It seems necessary to study it in order to understand
Hinduismin depth. Researchshould be orientedto studythe Aryanreligion
duringthe Indo-Europeanand the Indo-Iranianperiods.
The Indo-European and the Indo-Iranian religiosity
produceda basic
findall-comprehensivereligious concept rta. Ria is the backbone pf the

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2 Annals BORI , LXIII ( 1982 )

Aryanreligion. Rta, being the product of the Aryan religion duringthe

aforesaid periods, did not get as much attentionby the sholars,as other
conceptssuch as Varnairamadharmaand Moksa, whichwerethe productsof
the Indian period.

The objectives of thisessay will be to study rta with referenceto

the Indo-Europeanand the Indo-Iranian religiosityand therebyto findout
spheresof applicationsof rta. Proving the relationof rta withotherHindu
conceptswill be an indirectobjective,and thereforewill be limitedin scope.

Etymologyof Rta : The termrta is the past participlederivedfromthe

verbal root r whichmeans ' to flow,to keep ( the world) going, to move and
'
( throughmovement) to fitor arrange' Rta, therefore,means the course
of naturen; later on it meant ordered course and eventually order' or
' ' '
'law' simply.2 Accordingto Grassmann, rta signifies " ' what is firmly
fixed' - the unalterableorder- cominglaterto mean whatis 'fitting, proper,
right'"3

Etymologyof Aryan: It is presumed, on the basis of philological

similarities,thattheIndo-European races lived together.Some races moved
towardsEurope and othersto Iran and India. The Indo-Iranianraces lived
togetherforsome timeand assumeda common name Arya ( in Sanskrit)
or Airya( in Avesta) to distinguishthemselvesfromthe European tribes.
"
Airya means people comingfromIran ''4 Later on, Vedic Indians gave
the word an aristocratic meaning of 'noble', 'of good birth*...
perhapsbecause the Indian branch had come into contact withthe dark-
skinned aborigines and they felt a necessityto preserve their Aryan
colour and identity.5

PsychologicalContextof Rta : The Indo-European people weresemi-

nomad ; theytended cattleand foughtwitheach other. They wereverymuch
pragmaticin theiroutlook;theirreligionwas a formof utilitarianism. Their
mind was deeply influencedby the fixedcourse of nature, " especiallyof
heavenlybodies, cycle of seasons, alternationof day and night,thepheno-

1 H. Lefever, : LondonMissionPressNager-
The Vedic Idea of sin ( Travancore
coil.,1935), p. 1.
2 Ibid. p. 2.
3 Grassmann,Worterbuchzum Rgveda ( Unveränderte Aufl. Wiesbaden,O
Harrassowitz, 1964), p. 282.
4 J.H. Moultan,Encyclopaediaof Religionand Ethics,ed. J.Hastings
(Edinburgh
andNewYork,1908-22 ), vol.7, p. 418.
5 Dhalla,ZoroastrianCivilization(Oxford,1922),pp. 4f.

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 ŘUPWATE: A VersatileSignificanceof Rta 3

mena of raining,etc."8 These orderlynatural phenomenagave Aryansthe

idea thatthereis a law, an orderedcourse, or harmonyin the universe.

Indo-Europeanmode of Religiosity ; Orientalistshave provedphilolo-

gically that Indians, Iranians, Greeks, Slavs, Germans and Italians had
common ancestors,dwelling in the central Asia or Norway, and speakinga
common language. They were worshippersof highernatural powerssuch
as the sky,the earth,the sun, themoon and fire,etc.; theyworshippedthe sky
as the matrixof luminariesand luminariestherein. Those luminarieswere
called 4shiningones or the ' brightones '. They were worshipping natural
phenomena and the luminaries out of fear, awe, and need. These powerful
objects,whichwereregardedsuperhumanbecause of theirtremendouspower,
wereinvokedfortheiraid and protection. These powers were personified
'
and deified. The termsfor4god in thedifferent languages: deva in Sanskrit
divin Iranian, deus in Latin, are derivedfromthe same commonroot as the
Sanskritdiv - to shine or radiate. Moreover,thesepowerswerebelieved
to be beneficentand friendly. Among theold Slavs, the generalwordfor
god is bogu and not deivos( deivosmeans source of heavenlylight); bogu
means beneficent;bogu has synonyms: bagha in A vesta and bhaga in
Sanskrit.7

The Indo-Europeanpeople regardedthe skyas the fatherand the earth

as the mother. The idea arose fromthe simplefactthatthe skyholds in its
'
wide expanse all ' the heavenly ones and bending down on the Mother-
Earthhe fertilizeswithrain, which is seed.8Sanskrit Dyaus {pitar), Greek
'
Zeus, Latin Dies ( pitar) all mean 4sky or the ť fathersky'.

From the linguisticequations of god and the sky, Deshmukhdrewthe

followingtwo conclusions: First, the original indo-Europeanconceptionof
'
a god was connected withlight. Second, thegod ť sky as the bearerof alj
< '
lightin generalor the lightof day in particularwas probablythe predomi-
nant naturegod.9

It is probable that Varuna and Dyaus were worshippedduringthe

Indo-Europeanperiod. Etymologyof Dyaus, as givenabove, would serveas
a proofof the supposition. Dyaus is the Father of gods and of men, in the

6 Z. A. Rogozin,Vedic India ( 2nd ed. Delhi: MunshiRam Manoharlal,

1961), p. 146.
7 P. S. Deshmukh,TheOriginand Development of Religionin VedicLiterature,
( London: Oxford Press,1933), p. 129.
University
« Ibid., p. 93.
9 Ibid., p. 90.

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 4 Annals BORI , LXlll ( 1982 )

Rgveda.10 The Sanskritword Varuna is derivedfrom the verbalroot vr to

cover,to encompass;therefore, Varuna means *encompassingsky'n Sanskrit
Varuna is Greek synonymOuranos 8sky'. This philological similarity
Indicatesthe probabilitythatVaruna belongedto the Tndo-Europeanperiod.
Indo-Iranianmode of Religiosity: The words for god in the Indo-
European and lndo-Iranian periods are deiwos and daiva respectively;they
are distinctin spelling but identicalin meaning. During the Indo-Iranian
period, Iranian and Indian religiositydeveloped in a major way. The
physicalaspectof thecosmic orderwas maintainedand theethicaldimesionof
the orderwas spelledout clearly. It seems that the Vedic religiondeveloped
fromthe originalIndo-Iranianreligionwhereasthe laterIranian religionwas
altogetherdifferent from the older religion. This mightbe due to thereli-
gious reform accomplishedby Zoroaster, denouncingthe old gods as evil
powers. The older gods were not onlydenouncedbut also made demons;
whereasIndians kept thedevas as the common designationof gods but took
asuras to mean *demons'. Sanskritasura was identicalwith Avesta ahurã;
both mean ' lord ' The termasura ( Indo-Iranian form) is derivedfromasti
4
( Indo-European term) which means breath of life' Asura is not a name
but an epithet. It did not originallymeam €inauspicious'; Agni, as Rudra,
is called the Asura of the high Heaven ( RV. IÍ. 1.6); Agni is the highly
graciousAsura(RV.Y. 15.1 ). Varuna is Asura {AVA. 10.1); Mitra-Varuna
guard the ordinancesthroughAsura1 s power( RV. V. 12. 1 ).
Varunaand Ahurã Mãzdã : Varuna of RV. and AhurãMãzdã of Avesta
are identical in many respects; Varuna is the sky-god; he has an epithet
Asura ( i.e. lord ). He supportsheaven, the earthand air ( RV. V. 69.1, 4 ).
Ahurã Mãzdã is the sky-god; he clothes himselfwiththe sky( Yasna XXX.
5; Yt. XIII. 3); he fillsthe heavenlyrealmswithlight.By Varuna's law, the
heaven and the earthare held apart ( RV VI. 70.1 ). He makes a wide path
forthe sun and makes him shinein the heaven ( RV. VII. 87.1, 5 ). By his
ordinances( vratãni) the moon shines brightlyat night,the stars appear
at night and disappear by day (RV. I. 24.10). Similarly, Ahurã
Mãzdã fixes the course of the sun and stars, and causes the moon to wax
and wane (Yasna XLIV. 34). He makes the earth and everythingthat
grows or rises (Vend. 4,4,12,16). Thus Varuna and Ahurã Mãzdã
are identical in orderingnaturaland heavenlyphenomena.
Varuna and Ahurã Mãzdã are also identicalin the functionsrelatedto
worldmorality. Varuna is far-seeingand omniscient( RV. VIII. 90.2 ); he

10 Ibid., p. 92.
n A. A. Macdonell,
Hymnsfromthe Rigveda (London: OxfordUniversity
Press,
*923), p. 21.

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 RupwATE : A VersatileSignificanceof Uta 5

knows all secret thingsof the presentand the future; he watches man's
behaviour( RV. I. 25.9, 11; VII. 49.3 ). He is surroundedby spies,who are
wise and cannot be deceived( RV. 1.24.3; VII. 67.5). Ahurã Mãzdã
observesconstantlyall human deeds, overt and covert; he is the all-seeing
lord ( Yasna XXXI. 13; XLV. 4); he is the guardian of the righteousorder
and cannotbe deceived( Yasna XLIII. 6 ). Varuna is called theself-dependent
rulerand the kingof the whole world ( RV. 11.28.1; V.85.3 ). Ahurã Mãzdã
is also the absolute ruler( Yasna XXVII. 1; XXI. 3 ).

RighteousOrder: Ahurã Mãzdã and Varuna are both the guardians

of therighteousorder. This righteousorderis called ría in the Rgveda, asha
( or areta) in the Avestaand arta in the cuneiformPersian.12 Ahurã Mãzdã
is called shakekhao (Yasna X.4) and Varuna is called khã rlasya( i?F.II.28#
5 ), the springof Order.
Varuna-Mitra and AhurãMãzdã-Mithra: In the Rgveda, Varuna and
Mitra are invokedtogether( I. 23.5 ); praised together( V. 68.1; VI.51.3 );
asked fortogether( 1.75.5). They do thesame thing ( 1.152.3); theypunish
forthe falsehood( VII. 60.5 ); they are the charioteersof rta( VIiI.83.3 );
theyobtainedmightypowerby followingrta (1.152.1; 1.2.8).
A similarpair of Ahurã Mãzdã and Mithraappears in the Avesta. " We
sacrificeto Mithraand Ahurã ( Yt. X. 145). Mithrain theAvestais theguar-
dian of faithfulnessand Mitra in the Rgveda is the friendof the righteous.
Mitra regulatesthecourse of thesun ( SB VII.5.2.27 ) ( the sun is the eye of
Mithra). It is probable that Mitra, ťfriend' was originallya termapplied
to the sun-god,in his capacityof a beneficent
power of the nature.13
Savitar,the solar deity, is identifiedwithMitra (RV. VI.71 ), because
of thelaw.14 Their names are foundtogetheron the Boghas-koiinscription.15
Withregardto the identityof Mithra-Ahuräand Mitra-Varuna,Bloomfield
tť
sáys, It seems to me an unimaginable fact of scepticismto doubt the
originalidentityof the two pairs."16
Various Spheres of Rta : Rta signifiesthe order governingnatural
phenomena which include movementof the heavenly bodies and orderly

12 M. Bloomfield, TheReligionof theVeda : TheAncientReligionof India ( From

Rig-Veda to Upanishads), (New York & London: G. P. Putnam'sSons,
1008),p. 125.
13 A. A. Macdonell,op. cit,p. 23.
14 Ibid.,p. 22.
15 M. Bloomfield,op. cit., p. 121.
16 H. D. Griswold, The Religionof the Rigveda, ed. J. N. Farquhar.(Milfordj
Oxford UniversityPress,1928), pp.116f.

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6 Annals BORI, LXIII ( 1982 )

course on the earth. Aryans perceived rhythm,harmonyand orderin the

operationof naturalphenomena. Aryansdeifiedtheearthlyand theheavenly
phenomena. The idea of order was extended to Aryansocial, ethicaland
religiouslife. Each sphereof existencewas conceivedto be controlledby rta.

1 ) Rta and theHeavenlyBodies: The sun travelsalong the path of

rta ( RV. I. 136. 2 ); the risingsun is lovelyand shiningface of rta ( RV. VI'
15.1 ). Sürya's (the sun's ) horsesare releasedby rta ( RV. V. 62. 1 ). The
greatnessof Äditya( the sun) is by rta (RV. II. 27. 8 ). By rta,themoon
shinesbrightlyat night,the starsappear at nightand disappearby day (RV.
1.24. 10). Thus, the phenomenonof day and night is explained with
referenceto rta.
Dawn has flushedand shownher majestyaccordingto fta ( RV. V. 80.
1 ); it followsthe path of rta correctly( RV. 1. 24. 3; I. 123. 9; I. 124. 3; III.
61. 7; IV. 51. 8).

Aryanscounteda yearwithreferenceto rta. " The wheelof rta,with

twelvespokes, turnsroundand round; here( i.e. withinthis wheel) O Agni,
thesevenhundredand twentysons take theirstandin pairs" (RV. I. 164. 11).
V. M. Apte interpretsthe verse as follows: The circleis the zodiac, twelve
spokes mean twelvemonths,the seven hundred and twentysons mean the
threehundredand sixtydays and nights.17
2 ) Rta and the EarthlyPhenomena: Rivers flow accordingto rta
(RV. II. 28. 4; I. 105.12); theyfeelno weariness,nor cease from flowing,
because of rta (RV. II. 28. 4 ). Gods rejoice in the home of rta whenfloods
spread forthon the earth( RV. IV. 7. 7 ). Varuna,theprotectorof rta, leads
wateryfloodsof riversonwards( RV. VII. 87. 1 ). Thus, wateris one aspect
of manifestation of rta.18
of rta; floods,stonesand treespromotehim( RV.
Agni is an offspring
VI. 48. 5 ). Animateand inanimatenaturalphenomenaare due to rta.
3 ) Rta, theCosmic Order: Rta operatesin heaven and on the earth.
" To Law belong the vast deep Earth and Heaven '' or " The Earth and
Heaven, so vast, so deep, owe their existenceto rta" (RV. III. 23. 10).
Varuna sets heaven in the abode of rta (RV. IV. 42. 4); ¡-ta, the
universal order, supportsthe earth ( RV. X. 12.1). Heaven and the earth
share a commonabode in the womb of rta ( RV.X. 65. 8 ). Heaven and the

17 V. M. Apte," Rta inthe Rgveda" ABORI vol.XXIII,1942,pp.55-66.

18 Ed. V. S. Suktbankar, Ghate'sLectureson Rigveda,( 3rded. Poona; Oriental
BookAgency, 1959), p. 147.

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 RUPWATE: A VersatileSignificanceof Rta 7

Earth are called supernaturalcows; they yieldtheir ambrosial milkforthe

gratificationof rta ( RV. IV. 23.10 ). Rta holds heaven and the earthwithin
it. " in the universewhichcan be conceivedof as showing regu-
Everything
larityof action, may be said to have the rta for its principle."19 A. C. Bose
says similarlythatrta standsforcosmicorder- the immutablelaw of nature,
by whichthe universebecomes systematized and integratedand avoids chaos
and confusion.20
4 ) Rta and Gods : Gods followthe ordinancesof rta ( RV. I. 65. 3 );
they rejoice in the song of rta ( RV. I. 147. 1 ); they are upholders
( rtâvãnah ) of the eternal order ( RV. III. 56.8); they are called
guardians ( gopã rtasya) or the lords of rta ( patirtaysa) because
they established rta in the phenomenal world ( RV. I. 1. 8; III. 10.
2; 20.4); they promote or furtherrta ( RV. I. 152.3; IV. 56. 7 ). Gods are
regardedas thecharioteersof rta ( RV. I. 133.7; III. 2 8; IV. 10. 2; VI. 55;
VIII. 83. 3); theyrevealthemselvesthrough rta ( RV. II. 13. 7). Goddess
of rta ( rtãvarí) ( RV- V. 80. 1 ). As the Vedic gods are
is called protectress
the naturalphenomenapersonified, the cosmicorder( rta) is relatedto them.
Thus is the relationshipbetween rta and gods in general. Relationshipof
rta withparticulargods will be of some advantage.
Rta and Agni: Agni is born of rta ( RV. I. 36. 9; 65. 4; 144. 7 ); he is
kindledon behalfof rta ( RV. I. 36. 11 ); he has spread over heaven and the
earthaccordingto rta ( RV. V. 1. 7 ); he swellswith the milkof rta and is
led on the straightestpaths of rta(RV. I. 79. 3; 128.2). He has been
appointedby rta ( RV. IV. 3. 10). He is a guardian(RV. I. 1. 8; III. 10.
2), a charioteer(RV. I. 143. 7; III. 2. 8; IV. 10. 2 ) and an increaser( RV. I.
13. 6) of rta.
Rta and Varuna: Varuna set heaven in the abode of rta(RV. IV.
42. 4); he obtainedmightypowerbyfollowingrta ( RV. I. 2. 8; 152. 1 ); he
is a guardian (RV. VII. 61.3; VI. 51. 3), an upholder (SB. XII.
8. 3. 10 ), a charioteer( RV. VIII. 83. 3 ) and a spring( RV. II. 28. 5 ) of rta.
His chief functionis to see whetherpeople observethe moral law ( rta)
and to punishthemfor theirunethicalacts (anrta ) (RV. I. 25. 9, 11; VII.
49. 3; 60. 5 ).
Rta and Mitra : Mitra and Varuna form a pair. Like Varuna,
Mitra obtainedmightypower by observingrta ( RV. I. 2. 8; 152.1); he is

19 H. W.Wallis,TheCosmology of theRigveda: An Essay ( London: Williams

and
Norgare, 1887), p. 92.
29 A. C. Bose,TheCall oftheVedas( Bombay: BharatiyaVidyaBhavan,1960),p. 50.

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8 Annals BORI LXIII ( 1982 )

a charioteerof rta (RV. VIII. 83.3); he punishes for falsehood ( RV.

VII. 60.5 ).
Rta and Other Gods : Ãdityas are charioteersof rta (RV. VII.
66. 12; VIII. 83. 3, 19, 35 ); Aryaman is a charioteerof rta(RV . VIII.
83.3); Ašvins are implored to approach along the paths of rta (RV.
VIII. 22. 17); Brhaspatiupholds the mightyrta ( RV. II. 23. 17 ); Indra
is in the abode of rta ( RV. IV. 21. 3 ); Marut is an increaser of rta ( RV.
I. 44. 14); Põsan is a charioteerof rta ( RV. VI. 55. 1 ).
5 ) Rta and Rites: The ritualsystemstandsforsymbolic expressions
of the commonlyacceptedconceptof reality. The participationin ritualsis
regardedas participatingin therealityor conforming to thesocial world-view.
Rta is the conceptof realityforAryans.The sacerdotalsystemof the Aryans
is one of the chiefmanifestations of rta. " Thou who art well-intentioned,
"
give heed to thisour toiling,to thisrta, O observerof Rta (RV. IV. 3. 4).
Ralph T. H. Griffith has translatedrta as sacrificein manyinstances( RV. 1.
75. 5; 46. 11; V. 12. 2; 59. 1 ). Prajãpati,thelord of the universeor creatures,
is the presidingdeityof sacrifices;he is the firstborn of rta ( RV. X. 12. 61 );
he createsand performs sacrifice( ŠB XII. 8. 2. 1 ); he, havingcreatedbeings,
felthimselfexhausted,and strengthened himselfby sacrifice( ŠB. III. 9. 1-4 ).
Gods obtainedstrength byperforming sacrifices(RV. I. 2. 8; 152. 1 ). Varuna
and Mitra uphold thecosmicHoly Law by performing sacrifices(RV. 1.23.5).
As gods performsacrificesto achieve power,human beings perform
sacrificesfor similar reasons. Aryans asked of the protectorsof rta the
wealth,heroes, victoryin battlewithmen who worshippedgoddess ( RV. VI.
49. 15); they asked for long life, friendshipand food ( RV. VII. 36. 5 ).
Thus Vedic religionwas this.worldly,utilitarian,and practical;therewas no
scope forrenunciationof the world; it was activisticreligion.
The priestsare eager to setto work ita ( rite) ( RV. III. 27. 11 ); the
thoughts of the worshippersgo along the path of rta ( RV. II. 12. 7). Rta is
the cosmic and unchangeableorder.The termsrtãni( RV. I. 179. 2 ), rtãnãm
( RV. I. 165. 13 ) are used in the sense of pluralityof rta; theymean different
or manyrites. The cosmic Rta is expected to vary withtimeand to be re-
newed to suitthe humandesireforchange. " Let the new ritualgrow" ( RV.
I. 105. 15). The types of sacrificesand the different ordersof worshipare
based on the cosmic rta. The cosmic rta seemsto be the law of worship
accordingto whichthe sacrificesreach gods and gods bestowtheirblessings
on sacrificers.
A sacrificedoes not only affectlife of an individualbut it affectsthe
ç^rthand heaven. " With sacrifice( rtena) I purge both earthand heaven :

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 Rupwate : A VersatileSignificanceof Uta 9

I burnup greatshe-fiends who serve not Indra, where throttled by thyhand

the foeswereslaughtered,and in the pit of death lay piercedand mangled"
( RV. 1. 133. 1 ). A sacrificeis a prototypeof the cosmic order( Rta), there-
foreits influenceis co-equal. A sacrificeto gods conformsto the greatRta
(RV. I. 75.5).

6 ) Rta and Social Life : The social life of the Aryan people was
organized around rta, the religious concept. An organized social lifehas
manyaspects but political aspect predominatesover other aspects. In this
section, social life will be confinedto the political phase of Aryan
life. The hosts i. e. the sevenManus, the forefathersof thehumanrace,
have come forthfrom the womb of rta and they aspire after rta (RV.
IV. 1. 12-13 ). Certaindeitiesare describedas kingswho are guardiansof rta
and as Ksatriyastheyare protectorsand rulersof rta. For example,Mitra and
Varuna are performing these kinglyfunctions( RV. VIII. 25. 8; VII. 64. 2).
Both of themare kingsbecause of theirfunctions;theirfunctions are similar
not because of their kingship,but "because of the affinity of theirnature.
The earthlykingsmake Mitra and Varuna theirmodels;like the deities,they
want to be upholdersof the order( rta) as applied to social life.21

In theadvanced societies, laws are enforcedby an organizedpolitical

powerand their moral justification becomes secondary. The Aryansociety
was not veryadvanced; therefore, itslaws werenot laws in a technicalsense.
" An ť '
undevelopedsocietycannot relyso muchon laws in a technicalsense
as on the recognitionof ethicalstandardsthatare protectedby gods. Judge-
mentswillbe pronouncednot in accordancewitha law code, butin agreement
withcertainsimple principles,createdby customand necessity,but supposed
to be eternal,and understoodby everybody."22

7 ) Rta and EthicalLife : The ethical code is one of theconstituents

of social world-view. Ethicsis the internalizationof the objectifiedconcept
of reality. In less advanced societies,the principleof co-ordinationbetween
macrocosmand microcosmhas always been maintained.Good life,whichis
life lived according to rta ( moral law), is cognate with the cosmiclaw
"
governingnature. We will follow the path of goodness like thesun and
moon "( RV. V. 51.15 ). A person who keeps rta is regardedas righteous
( RV. V. 67. 4); the wise hold up ría ( RV. IV. 2. 14). Rta is truthfulness
in speech and action ( RV. IX. 113. 4); it includes justiceand goodness.

21 Ibid , p. 49.
22 P. Thieme, Mitraand Aryaman ( NewHaven: 1957), p. 61.
2 [ AnnalsBORI J

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10 Annals BORI , LXIII ( 1982)

A breach of rta, technicallycalled anrta, is sin. Anrtais disorderor

chaos, opposite of order and harmony. God punishes those who telllies
( RV. X. 87. 15 ), who do evil acts ( RV. X. 89. 9 ), who refuseto givecharity
(RV. X. 89. 8 ), and who love deception(RV. X. 89. 12 ). Much was said,
in the previous pages, about Mitra-Varuna'srole of punishingthe sinners.
"The termrta is a designationto the cosmic order on whichhumanorder,
ethicsand social behaviourdepends."23

8 ) Rta and Aesthetics: As rtais the principleof orderand harmony

in natureand human society,it is related to and responsiblefor beautyand
splendourin the universe. It reduces chaos and givesorderand integration
to matter, and also gives it symmetryand harmony. " Firm-sealedare
eternalLaw's foundations;in its fairformare manysplendidbeauties" ( RV.
IV. 23. 9 ); " He ( Varuna ) cherishesmuch wisdom, Sage, as heavenbrings
fortheach varied form"(i?F. VIII. 41. 5). Rta implies splendour and
beauty. Rta that holds togetherthe cosmos throughnatural law is the
discipline of life through moral law; and it is also the discipline of
formthatmakes beauty.24

9 ) Rta as the Immanentand TranscendentPrinciple: Rta is mani-

fested throughthe naturaland heavenlyphenomena;it is the innerprinciple
of order; it is not limited byall temporaryphenomena,whichare limitedby
space and time. It is the eternal and all-pervadingprinciple;it transcends
all its manifestations.Tt is immanentas well as transcendent. " All-
pervadingRta, the unchangeable Supreme Being,is the purestof the pure :
He dwellsin holy men, in themid-regions;He is the priest at thealtar, the
guestin the house. The SupremeBeing indwellsall men,all excellentthings
and permeatesall eternallaws; He pervadesthe firmament, manifestsHim*
selfin the waters,on the earth,in sacrifice,in mountain" ( RV. IV. 40. 2 ).25
The natureof rtatin thissense,is indicatedin thefollowingverse: " Eternal
Law hathvariedfood thatstrengthens; thoughtof eternalLaw removestrans-
gression. The praise-hymnof eternalLaw, arousing,glowing,hathopened
the deaf ears of the living. Firm-seatedare enternal Law's foundations;in
its fairformare manysplendidbeauties. By holyLaw long lastingfood they
bringus; by holyLaw have cows come to our worship.FixingeternalLaw, he
too, upholdsit; swiftmoves the mightof Law and winsthe booty. To Law
belongthe vast deep Earth and Heaven; Milch-kinesupreme, to Law their

23 L. Renou,Religionsof AncientIndia ( London: TheAthlone Press,1953), p. 17.

24 A. C. Bose,op. cit , p. 45.
25 Tr.M. R. Gopalacharya, : SomaiyaPublication,
The HeartoftheRigveda ( Bombay
1971), p. 146.

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 RUPWATE : A VersatileSignificance
ofRta 1i

" RV. IV. 23. 8-10

milkthey¡render ( ).26 This verse providesa briefnote
of thevariousaspects of rta. Rta embracesall spheresof life- natural,social,
ethical,aestheticaland metaphysical. Bloomfieldbringsout the significance
of rta in his observation," Rta is the most importantconcept not of the
"27
Rgveda but also of Hinduismin genernal.

10 ) Rta, theone PrincipleBehind Many Manifestations : From the

descriptionof various aspects of rta, a summary statement can be issued.The
heavenly bodies shine and move according to thefixed principle,rta. Rivers
flowconstantly,the earthyieldsits produce in accordancewiththe principle,
rta.Rta supportstheearthand heaven;these two supernaturalcows give their
milkto fulfilRta. Gods are protectorsand observersof rta.There are many
kindsof ritesor sacrifices;theyrepresentrta. Earthlykingsrule accordingto
thecosmicprinciple.Ethicalcodes and normsofbehaviourare drawnfromrta.
The variousbeautifulformsare due to rta. Rta is withinthe universeand at
the samp;timeoutsideof it. It is the cosmic and all-pervadingprinciple;it is
responsiblefor changesand movementsin theuniverse,yetit is unchangeable
and eternalprinciple.All thingshave come intoexistencefromthe wombof
rtaand all are answerableto it. It is the One behindall thingsin the universe.

Declineof Rta : The term and the conceptof rta was popular during
the Indo-Iranianperiodand priorto the period of Aryan entryinto India.
When Aryansentered into India theyhad to fightwithnon-Aryanraces or
aborigines or people identifiedas Dravidians; they had to subdue non-
Aryansand protectthemselvesfromexternalattacks. The Aryan race had
many tribes (about sixty,accordingto Renou); they were fightingamong
themselves; they had to defend themselves from the internal strifes.
Because of the external attacks and internal strifes, and because
of preserving their racial identity,they had to be always ready to
fight. Under thesecircumstances,success on battle-field
gained prominence.
Gods were invoked to aid them on the battle-field.Indra appeared as the
nationalhero of the invading Aryansin theirstrugglesagainst thedark-skin-
ned Dasyus whom theyhad to drive out ( RV. VII. 18. 32 ). Indra was also
invokedin case of mutualwar amongst Aryan tribes.28His name appears in
the Avestaas Andra where he is degraded to the statusof a demon ( Nask
IX. 1 ). Indra, beinga warriorby nature, appealed to fighting and miliant
Aryansand graduallybecame theirmostpopular god.

26 Tr,RalphT. H. Griffith, The Hymnsof the Rgveda,vol2 (Benares:J, Lazarus

&Co., 1926).
" M. Bloomfield, op. cit.,p. 12.
28 Ed. V. S. Sukthankar,op. oit.,p. 137.

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il Annals BORI, LXlll ( 1982 )

During theIndo-Europeanperiod,religionwas primevaland childlike;

prayerswereaccompaniedby offeringsto the " shiningones And during
the Indo-Iranianperiod, soma ( haoma in the Avesta, Yasna IX. 9 ) sacrifice
and the worship of soma developed. When Aryans entered into India
phase of their religion changeddue to the circumstancesmentionedbefore.
They began to believethatgods would help themon thebattle-field if they
could please them( gods ) bysacrifices. Thus the importanceof sacrificewas
enhanced. Many big (expensive and lasting for a long period) sacrifices
were performed to gain favour of gods; accuracy in doing sacrificeswas
emphasized. Thus the sacerdotalsystembecamecomplicatedand elaborated,
and, in fact,it became mechanical.Duringthis period,the importanceof the
priestlyclass was enhanced.A simplemode of worship,developedduringthe
period of Indo-Iranianculture,was substituted by the complexmode of wor-
ship whichwas developedduring theperiodof Brãhmanism.Such a situation
favouredsubstituting old conceptswiththenew and prevalentconcepts. The
termrta itselfwentout of usage but theconceptof rta was maintainedunder
a differentname. " Due to the overemphasison efficacyof sacrifice,the
conceptof rta was substitutedby satya whichis closelyrelatedwithprayer
(Brahman)."*9
Duringthc succeedingperiod,i. e. theperiodof Upanisads, therewas a
reactionagainstritualismand emphasis on contemplation. Duringthe Upa-
nisadic period, Brahman,whichmeant prayerduringthe Brãhmanicperiod,
became the Absolute, the ultimateprincipleof reality and subsequently
the way of contemplationor knowledge,and was considered superiorto
ritualism. Mysticalunity between Brahman( the cosmic principleor Soul )
and Ätman( an individualself) became the predominantthemeof religiosity.
Rta as theBasis of Hinduismin General: Vedic rsis weresurprisedby
the operation of natural phenomena; they personifiedand divinizedthem.
Thus Vedic polytheismcame into being. The rsis werealso consciousthat
there was only one cosmic order behind several naturalphenomena;they
consideredthe naturalphenomenaas themanifestations of Divine Law ( Rta).
This kindof thinkingled themto thenextstep, namely,thatall gods are the
manifestations of one God. Belief in one God is technicallycalled mono-
theism. When monotheismtakes a more philosophicalformit turnsinto
monism. It is difficultto distinguishreligiousfaith from philosophical
conviction,in the case of Hinduism. Hinduismcan be describedas religious
monism. Rta is theone, cosmic and ultimateprincipleand was the basis of
religiousmonotheismand also of philosophicalmonism.

26 H. Lefever,
op.oit.,pp.57f.

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 ftUPWATE: A VersatileSignificance
of Řta Í3

Rta, whichis the ethical principlebehind diversemoral codes, is the

principleof an Eternal Justice,i.e. there can be no escape fromtheconse-
quences of deeds; man has to reap fruitsof his actions. The idea of deter-
minedrelationshipbetweenactionand its resultsled further to thedoctrineof
Karma80and to the beliefin the theoryof transmigration.Since theconcept
of rta includesgoodnessand justice, it can be regardedalmost synonymous
withDharma as an ethicalconcept.31

fita is relatedto all aspects of life• moral, ethical,social, aesthetical,

political, natural, and supernaturalor metaphysical. It is the substratumof
sub-human,humanand supernaturallife. Rta, withall its aspects,is Reality
itself.Rta is thus the foundationof theadvanced Hinduism;it is the root out
of whichHinduismhas grownup.

so A. C, Bose,op.oit; pp.50f.
» Ibid.,pp.42f.

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