Ṛta

• 1. Etymological Roots And Cognates

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  The Sanskrit word rta begins with a vocalic r, pronounced like the r in pert or dirt when followed by a short a. This specific sound marks it as a distant cognate of Latin and English order. Vedic texts and their Avestan equivalent both derive from Proto-Indo-Iranian truth. That root continues back to Proto-Indo-European properly joined, right, true. Scholars trace this lineage through a presumed root that connects disparate ancient languages. Mahony notes in 1998 that the term can be translated as that which has moved in a fitting manner. Although authoritative Sanskrit dictionaries do not cite this meaning directly, it remains a regular derivation from the verbal root r meaning to move. The suffix ta forms the past participle, suggesting a putative origin for the word. Modern Indian speakers often pronounce the term as rita with a short i and short a. This shift occurred due to the loss of the vocalic r by successor languages known as prakrits.

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• 2. Scholarly Debates On Origins

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  Hermann Oldenberg surmised in 1894 that the concept of rta originally arose in the Indo-Aryan period. He argued this emergence came from consideration of the natural order of the world. Occurrences within nature were seen as doing so with a kind of causal necessity. Some scholars take the position that concepts in Indo-European daughter cultures share a common ancestor. They point to identical root words found across many Indo-European cultures. In contrast, other theories suggest independent development within specific cultural contexts. Vedic rta and Avestan asa both manifested themselves in physical, ethical, and ritual domains. Features of nature that remain constant or occur on a regular basis were viewed as manifestations of rta's power. These features included the waters, the heavens, and the sun. The notion of universal natural order is not unique to the Vedas. Scholars have compared it to Maat in Ancient Egyptian religion. Greek paganism offered Moira and the Logos as similar ideas. The Dao of Chinese Taoism also serves as a comparable concept.

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• 3. Cosmic Order In The Rigveda

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  The term rta appears as many as 390 times in the Rigveda. This frequency characterizes it as the one concept which pervades the whole of Rgvedic thought. Three distinct features define cosmic order within these hymns. Gati represents continuous movement or change. Samghatna describes a system based on interdependent parts. Niyati signifies an inherent order of interdependence and movement. Abstract concepts such as law, commandment, order, sacrifice, truth, and regularity frequently appear alongside physical phenomena. Bhrhaspati possesses a powerful bow with rta as its string. Agni is described as desirous of rta and as spreading Heaven and Earth by rta. The Maruts are referred to as rejoicing in the house of rta. Ushas was placed at the root of rta. Varuna is praised as having the form of rta. Epithets such as born of rta and protector of rta apply to numerous divinities. These epithets extend to the sacrificial fire and the sacrifice itself.

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• 4. The Deity Varuna As Executor

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  Varuna attained the position of universal Power par excellence maintaining rta. He separated and established heaven and earth, spreading them out as firmaments. Ramakrishna considers it possible that Varuna was originally conceived as the personalized aspect of otherwise impersonal rta. As importance waned in late Vedic periods, Varuna was demoted to god of waters. Adityas as a group are called charioteers of rta dwelling in home of rta. Varuna specifically identified as friend of rta appears in RV 7.52.9 and RV 8.25.2. The connection extended beyond physical realm into ritual worship. Sacrificial fire harnesses steeds and holds reins of rta becoming Varuna when striving for rta. James notes in 1969 that Varuna ordered immutable moral law by sovereignty of rta. Gods never portrayed as having command over rta remain subject to it like all created beings. Their divinity resides largely in serving it as executors or agents. They were powerless to alter it; they only executed or supervised its execution. Day noted in 1982 that gods immanentalize it through particularities of divine ordinances.

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• 5. Evolution From Rta To Dharma

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  Already in earliest Vedic texts, rta linked with notion of cosmic retribution. Created beings fulfilled true natures when following path set by ordinances of rta. Failure to follow those ordinances caused appearance of various forms of calamity and suffering. If a man got dropsy he knew violation of rta sent disease as punishment. Committing actions to governance of rta referred to as its Dharma ensured well-being. Dharma originally conceived as finite or particularized manifestation of rta. It represents aspect of universal Order concerning mundane natural, religious, social and moral spheres. Dharma grew to overshadow rta in prominence in later Vedic literature. Day noted in 1982 that concept became useful for framing regulations. Interest in applications to social and moral order eclipsed discussions of metaphysical ideas. Conception of rta remained largely confined to Vedas and their commentaries. Dharma took possession of brāhmaīical thinking even at expense of older concepts. Literary tradition regarding Dharma became vast and extensive throughout India.

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• 6. Karma And Moral Causation

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  Central to discussion of culpability is notion of Karma referring to works one performs. These occur either in congruence with or opposition to Dharma and thus to rta. Karma posited to stand in causal relationship to pains and pleasures experienced in life. Emergence of Karma as central doctrine due partly to problem of theodicy. Inherent goodness of rta and absolute power over universe operation created dilemma. Presence of gross inequality and injustice represented serious ethical challenge. Notion of Karma helped overcome this problem by excusing gods from appearance of evil. Responsibility placed squarely upon individual through law of moral causation. Acts are causally determinative in accordance with good or evil nature. Out-workings are inexorable; no intrusive factor might overcome potentiality for causing retributional effects. Individual's fortunes and misfortunes solely outcome of past actions. No ground exists for believing life kindlier or harsher than deserved. No cause exists for praising God's benevolence nor lamenting God's wrath.