During vedic times, our Rshis must have observed the regularity of movements of celestial objects like the Sun and the moon, onset of the seasons and the alterations of day and night, among other phenomena to understand that there lies an order underneath. From there was born the principle of Rta which is the underlying principle for everything that is ordered in this universe. Soon Rta transformed from physical to divine – from the physical order it transformed into path of morality for men and law of righteousness for Gods. The definition of Rta as cosmic order should not limit it to the skies and the space above this loka. Jivas are also a part of this cosmos and just like with everything in our dharma, Rta also affects jivas in a personal way. Once our ancestors recognized the conception of Rta, the world became a much more ordered place. They stopped seeing the world as a chaotic place and started seeing it as a working of a harmonious purpose with Rta as its base. Dr Radhakrishnan states that this change gave us and still gives us a security and solace whenever disbelief tempts us, that whatever might happen we feel that there is a law of righteousness in the moral world answering to this beautiful order of nature due to which the idea that virtue will triumph as sure as the sun rises tomorrow. This concrete reinforced belief is only due to the belief that Rta can be trusted.
Our ancestors have always used the words Rta, Satya and Dharma interchangeably. But there are subtle differences between the three words which clearly show that they serve different purposes, although they seem to denote the same tattva of Dharma. Sri Vidyaranya also known as Mādhava Vidyāranya who was the Guru of the founders of Vijayanagara empire defines rta as a mental perception and realization of god. Rta is totally internal and natural to oneself sprouting without any compulsions from outside.
The Taittiriya Upanishad states thus – “Satyam vadha: Dharmam chara” – “speak the truth and practice dharma”. This clearly associates speaking with Satya and doing with Dharma. Adi Sankara Bhagavatpada summarizes thus – “Satyamiti yathasastrarthata sa eva anusthiyamanah dharmanama bhavati” This is further explained by Sri.K.Balasubramania Aiyar thus – “While ‘rta’ denotes the mental perception and realization of truth and ‘satya’ denotes the exact true expression in words of the truth as perceived by the mind, dharma is the observance, in the conduct of life, of truth. In fact, dharma is the way of life which translates into action the truth perceived by the man of insight as expressed by him truly. In short, ‘rta’ is truth in thought, ‘satya’ is truth in words and ‘dhrama’ is truth in deed.” (as stated by Judge Mishra in his foreword to the book-Voice of the Guru Pujyasri Chandrasekharendra Sarawati Swami-Hindu Dharma, The universal way of life).
In the coming posts we will look at other aspects of Dharma before moving to the next purushartha – Artha.
mythological squirrel 