Rtam (ऋतं): Vedic principle of natural order believed to regulate and coordinate the operation of the universe on the natural, moral and sacrificial levels.
ऋतम् (Rtaṃ) is the principle of the natural order which regulates and coordinates the operation of the universe and everything within it. Ṛta is described as that which is ultimately responsible for the proper functioning of the natural, moral and sacrificial orders. It denotes the orderliness which regulates the cosmos. Hence it is eternal order.
Ṛta is "one of the most important religious conceptions of the ‘Rig Veda’. Ṛta is derived from the Sanskrit verb root ṛ- "to go, move, rise and tend upwards".
Due to the nature of Vedic Sanskrit, a term such as Ṛta can be used to indicate numerous things, either directly or indirectly, and both Indian and European scholars have experienced difficulty in arriving at fitting interpretations for Ṛta in all of its various usages in the Vedas, though the underlying sense of "ordered action" remains universally evident. In the Rig Veda, the term Ṛta appears as many as 390 times, and has been characterized as "the one concept which pervades the whole of Ṛgvedic thought".
Already in the earliest Vedic texts, Ṛta as an ethical principle is linked with the notion of cosmic retribution. A central concept of the Ṛgveda is that created beings fulfill their true natures when they follow the path set for them by the ordinances of Ṛta and failing to follow those ordinances was thought to be responsible for the appearance of various forms of calamity and suffering. Committing one's actions to the governance of Ṛta, referred to as its Dharma was therefore understood as imperative in ensuring one's own well-being.
All Devas [agni, vayu, indra varuna etc.] are said to be born of Rtam. These Devas are said to be the strengtheners and protectors of Rtam. What is meant by Rtam which gives birth to the Devas and is maintained by them? Every object in the universe has its own property (or own course of movement) and one supreme command coordinates all these. This supreme law is called Rtam.
The Devas, who are said to be the protectors of Rtam are they the offspring of Rtam. Hence it may be said that the concept of the Omnipotent, Omnipresent and omniscient God evolved from Rtam. (The natural forces that work according to Rtam are called Devas.)
Rtam and its Sanskrit synonyms Dharma, and Vratha are variously translated in Griffith’s work as law, natural law, holy law, true law, order, holy order, eternal order, orderliness, truth, highest truth, eternal truth, sacred truth, righteousness, right ways, sacred duty, Genuine.
Rtam is the virtue of virtues, the axle that holds the wheels of the dharma Chakram. That virtue of virtues is simply Truth or Satyam. The Nigantu defines
This SATYAM as having six synonyms, one of which is Rtam :
" Bhat , srath , sathrA , addhA , ItthA , RTAM ithi shat SATYA NAAMAANI " ( Nigantu III.10) .
Satya is more widely used than Rta, but Anrtam is used as a common word for falsehood or Asatya. In the Vedas, Rta and Satya have been used interchangeably and support each other.
The ‘as is’ thought process in the mind is Rta, Words expressed ‘as is’ makeup satya.
“Rta is the first form of Truth. Satya is the second state.”
ऋतम् (Rtaṃ) is the principle of the natural order which regulates and coordinates the operation of the universe and everything within it. Ṛta is described as that which is ultimately responsible for the proper functioning of the natural, moral and sacrificial orders. It denotes the orderliness which regulates the cosmos. Hence it is eternal order.
Ṛta is "one of the most important religious conceptions of the ‘Rig Veda’. Ṛta is derived from the Sanskrit verb root ṛ- "to go, move, rise and tend upwards".
Due to the nature of Vedic Sanskrit, a term such as Ṛta can be used to indicate numerous things, either directly or indirectly, and both Indian and European scholars have experienced difficulty in arriving at fitting interpretations for Ṛta in all of its various usages in the Vedas, though the underlying sense of "ordered action" remains universally evident. In the Rig Veda, the term Ṛta appears as many as 390 times, and has been characterized as "the one concept which pervades the whole of Ṛgvedic thought".
Already in the earliest Vedic texts, Ṛta as an ethical principle is linked with the notion of cosmic retribution. A central concept of the Ṛgveda is that created beings fulfill their true natures when they follow the path set for them by the ordinances of Ṛta and failing to follow those ordinances was thought to be responsible for the appearance of various forms of calamity and suffering. Committing one's actions to the governance of Ṛta, referred to as its Dharma was therefore understood as imperative in ensuring one's own well-being.
All Devas [agni, vayu, indra varuna etc.] are said to be born of Rtam. These Devas are said to be the strengtheners and protectors of Rtam. What is meant by Rtam which gives birth to the Devas and is maintained by them? Every object in the universe has its own property (or own course of movement) and one supreme command coordinates all these. This supreme law is called Rtam.
The Devas, who are said to be the protectors of Rtam are they the offspring of Rtam. Hence it may be said that the concept of the Omnipotent, Omnipresent and omniscient God evolved from Rtam. (The natural forces that work according to Rtam are called Devas.)
Rtam and its Sanskrit synonyms Dharma, and Vratha are variously translated in Griffith’s work as law, natural law, holy law, true law, order, holy order, eternal order, orderliness, truth, highest truth, eternal truth, sacred truth, righteousness, right ways, sacred duty, Genuine.
Rtam is the virtue of virtues, the axle that holds the wheels of the dharma Chakram. That virtue of virtues is simply Truth or Satyam. The Nigantu defines
This SATYAM as having six synonyms, one of which is Rtam :
" Bhat , srath , sathrA , addhA , ItthA , RTAM ithi shat SATYA NAAMAANI " ( Nigantu III.10) .
Satya is more widely used than Rta, but Anrtam is used as a common word for falsehood or Asatya. In the Vedas, Rta and Satya have been used interchangeably and support each other.
The ‘as is’ thought process in the mind is Rta, Words expressed ‘as is’ makeup satya.
“Rta is the first form of Truth. Satya is the second state.”
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