ॐ Hindu Of Universe ॐ

“God’s light is within you, It never leaves you.”

Rta is the god of rhythmic patterns. She determines and looks over any form of pattern in this world. She determines the way the planets assign themselves, the way the seasons come and go, the cycle of life and death etc.


Dharma and Rta in Indian Philosophy
Dharma and rta are important concepts in Indian philosophy that have been central to the development of Hinduism and other Indian religions. These concepts have evolved over time and have been interpreted in different ways by different philosophers and traditions. However, at their core, dharma and rta represent fundamental principles that are believed to govern the universe and guide human behavior.
What is Dharma?
Dharma is a complex and multifaceted concept that has been central to Indian philosophy and religion for thousands of years. It is often translated as “duty,” “law,” or “virtue,” but these translations do not fully capture the depth and breadth of the concept.

At its most basic, dharma refers to the natural order of the universe and the laws that govern it. This includes both physical laws, such as the laws of physics and biology, as well as moral laws, such as the principles of right and wrong.
In Hinduism, dharma is considered to be the foundation of all moral and ethical conduct. It is believed that living in accordance with dharma leads to a harmonious and fulfilling life, both in this world and the next.
In the Hindu tradition, dharma is also seen as a personal responsibility, as each individual has their own unique dharma based on their caste, stage of life, and other factors. This means that dharma is not a fixed set of rules that apply to everyone, but rather a dynamic and evolving set of principles that guide an individual’s behavior.

What is Rta?
Rta is another central concept in Indian philosophy, particularly in the Vedic tradition. It is often translated as “cosmic order,” “natural order,” or “truth.”

Like dharma, rta refers to the natural order of the universe and the laws that govern it. However, while dharma is more focused on the moral and ethical dimensions of this order, rta is concerned with the cosmic and metaphysical aspects.

In the Vedic tradition, rta is seen as the fundamental principle that underlies the entire universe. It is believed to be the source of all order and stability, and is often associated with the idea of a divinely ordained cosmic order.
Rta is also seen as a moral principle, as it is believed that living in accordance with rta leads to harmony and balance in the universe. In this sense, rta is closely related to dharma, as both concepts are concerned with living in accordance with the natural order of the universe.
Dharma and rta are important concepts in Indian philosophy that have shaped the development of Hinduism and other Indian religions. While these concepts have evolved over time and have been interpreted in different ways, they both represent fundamental principles that are believed to govern the universe and guide human behavior. By understanding and living in accordance with dharma and rta, individuals can live harmonious and fulfilling lives, both in this world and the next.


ṚTA (Skt., “cosmic order”) represents the Vedic notion of an impersonal and powerful force upon which the ethical and physical worlds are based, through which they are inextricably united, and by which they are maintained. Ṛta is the universal truth that gives effective strength to Vedic ritual practices, that serves as the foundation for proper social organization, and that preexists even the Vedic gods themselves, who find in it the very source and essence of their power. In many ways, ṛta stands as the Vedic antecedent for the notion of dharma (the established order of things, proper behavior, fitting truth), a concept of central importance not only to the various forms of Hinduism but also to the teachings of Buddhism, Jainism, and other South Asian religious systems.

The term ṛta is based on the Sanskrit verbal root ṛ (“go, move”), which itself reflects the Indo-European verbal root *ar (“fit together properly”). Thus ṛta signifies the cosmic law that allows the universe to run smoothly, the dynamic structure in which every object and all actions have their proper place and in which all parts support and strengthen the whole in a flowing symbiosis. The word is related through *ar to the Greek harmos, from which the English harmony derives, and to the Latin ars (“skill, craft”), the source of the English art and artist. Accordingly, the term ṛta connotes the experience of a “finely tuned” universe whose laws can give creative power to those gods and cultic specialists who understand its structures.

The Ṛgveda (c. 1200 bce) commonly assigns to the gods such epithets as “he who possesses ṛta,” “he who grows according to ṛta,” or “he who is born of ṛta,” descriptions representing the Vedic notion that the gods derive their strength from their adherence to cosmic law. If they—or humans, for that matter—were to go against the structures of ṛta, they would then be said to be anṛta, a common synonym for vṛjina (“crooked, wrong”) and even asatya (“untrue”). Thus even the gods must obey the laws of ṛta. The principles of ṛta (like those of the Zand Avestan asha, a Zoroastrian notion to which ṛta is linguistically and conceptually related) function in eternal opposition to any principle of disjunctive or disintegrative power (druh ; Av., druj ) as well as to those personal demons and humans who seek to disrupt impersonal cosmic order by means of harmful magical practices (yātu ).

Throughout the Vedic period ṛta was understood to be an impersonal law and was never personified or hypostatized into a deity. Characteristically, the primary agent or guardian of the laws of ṛta is the god Varuna, who—in Vedic times at least—was an ethical sky god whose omniscient judgment the Vedic cult admired and feared.

As the impersonal source of cosmic and ethical order, ṛta includes important creative aspects. The gods find their ability to create the world precisely in their ability to recognize the principles of ṛta. These creative dimensions appear frequently in Vedic salutatory depictions of natural processes. Thus the wonderful facts that the sun rises in the east every morning and that water runs downhill are trustworthy cosmic events because they reflect the truth of cosmic harmony (see Ṛgveda 1.105.12). Furthermore, Vedic tradition held that the very structures of ṛta allow the human community access to the powers that drive the universe itself. This is most apparent in the performance of the ritual: since proper cultic activity embodies the structures and processes of cosmic law, the incorrect performance of the ritual would signal the collapse of cosmic order and would be as devastating to the Vedic community as it would be if the sun were not to rise or rivers not to flow.




The Indian understanding of law owes its genesis to Rta, the cosmic order, and Dharma, the rule of law and life, to protect and perpetuate, contrasting European legal philosophy. According to Rta, an individual can develop into a fully human being by following ethical and moral principles fair to society without the threat of compulsion. The fundamental source of all laws is Dharma. Rta is a notion found in the Rigved. A track history of academic rigor is found in the earliest Vedic text Rigveda. The fundamental text of the law is formed by Dharma Sutras, Dharma Shastras, Shrutis (what is disclosed or listened to), and Smritis (what is repeated, memorized, and documented) and are divinely inspired sources of law. They are universal, everlasting, and primeval. According to legal thinkers, Dharma is not just law, but it is the process of defining what is good and is more self-oriented than compulsive. Three phases in the development of the concept of law have been identified throughout the Vedic period. The notion of Rta is associated with the early Vedic period, Satya with the middle and later Vedic periods, and Dharma with the post-Vedic times.


The term Rta means ‘to move’ which comes from the root ‘ri,’. The universe’s dynamical concept, which is described as one which moves and evolves, or the divine law is represented by Rta. Rta can be translated as “natural law” and is a Vedic legal term. It’s indeed possible to say that the Vedic intellectuals were strongly affected by natural phenomena and powers such as the sun, moon, rainfalls, and cyclones, and also that they understood this fact considerably before the Greeks and Romans. The nature of the law was characterized as Rta, which meant global peace and discipline in the Vedic era. As the universe’s basis of order. It conveyed symmetry and artistic shape to all-natural events.

As a result, Rta is a notion that says that the universe is a structure, a natural structure of all kinds of life and environmental systems are inherently good. The everlasting melody of the cosmic order can be described as Rta. The laws that regulate the operation of the observable cosmos make up the order and balance. Rta is the method in which cosmic intellect manifests itself in reality, whether it be in the construction, maintenance, or annihilation of the universe. The Rigvedic scholars interpreted Rta to mean peace and discipline, which brought tranquility and functioned as the foundation for the moral rule, which leads to life’s completion.

The Vedic rishis distinguished fundamental phenomena and started to postulate a Lord for each of these phenomena and energies of the world, such as Mitra (the agent of Marvelous sky and day) and Varuna (agent of grey sky and evening) Surya (the agent of the sun). Vedic gurus adored and exalted the god Varuna. In the Vedas, he is regarded as the universe’s preacher of fairness, morality, and morality and Rta’s main savior.

As a result, Rta is referred to as nature’s basic and intrinsic law (RV4.24.8-9). Rta is mankind’s directing and maintaining force, ordaining the rules of the material realms, and regulating the natural laws of birth, development, and degradation (RV 2.28.4). All-natural forces in the atmosphere are controlled and balanced by Rta. Rta is also a term for morality.

Apart from being acknowledged as a genuine natural phenomenon, another distinguishing element of the notion of Rta is that it focuses that legislation must likewise be definite, solid, and unchangeable and that the aim of the law is morally correct. Rta is a natural phenomenon that has several facets.

According to P.V.Kane, Rta means –

a) The ‘Process of life,’ or the universe’s systematic and fundamental order;

b) The accurate and organized manner of the Gods’ religion; and

c) It refers to a person’s moral behavior.

As a result, the three components of the Rta idea provide a law that is both mandatory and self-executing. Second, there were the Vedic offerings, which had to be properly followed. Third, Rta had become energy in the individual’s life, motivating the person to behave in accordance with the eternal idea of truthfulness.

In fact, Rta advocates peaceful cohabitation. Between both the subtle realm of Prakruti and the common world of Purusha, there is a sense of equilibrium. So, there is the mantra, which is concerned with nature’s highest path, and kriya, which is the precise fulfillment of worldly tasks and obliges and inspires a person to follow this universal concept of peaceful cohabitation.


Dharma originates from the term ‘Dhri,’ which means ‘to keep.’ Dharma, is stated, maintains, supports, preserves, keeps, conserves, preserves, monitors, and stimulates human good, human pleasure, and human decency, and strengthens the link between legality and ethics, as well as the connection with both law and environment. As a result, Dharma is global in nature since it aims for human welfare, pleasure, dignity, and prosperity of mankind. Dharma is viewed as righteous behavior in all aspects of human life. Dharma is not the same as religion. It is relevant to people of all faiths. The sanctity of Dharma resides in the fact that it connects humanity rather than dividing it, as religion does. Dharma is preventative in nature, establishing a code of righteous behavior that stops a person from breaking the rules (Dharma) in order to guarantee individual and societal peace and pleasure.

Law, as per the Manu, is a set of rules that govern human conduct. This pattern of human interactions is entirely fair and reasonable since it is based on God’s purpose, and it has governed men’s behavior in a way that is acceptable to everybody. Since they are implanted by creation and not enforced from beyond, man’s privileges and obligations provided by this law are intrinsic and innate abilities in him.


The five dharma norms are of paramount significance and must be observed by everybody to ensure joy and tranquility and to eliminate inflicting civil or criminal hurt on others.

“Ahimsaa satyamasteyam shouchamindriyanigrahaha Yetam samasikam dharma chaturvarnye bravenmanuhu”
1) Ahimsa (nonviolence) — Avoiding inflicting harm on others. Avoiding hurting other people’s minds or bodies.

2) Satyam (Truthfulness) – Being honest and fair in word and deed.

3) Non-stealing (Asteyam) — not obtaining money or fortune through unethical or unlawful ways.

4) Cleanliness (Southam) – The purity of one’s thoughts, words, and actions, or the conformance of one’s thoughts, words, and actions.

5) Control of senses (Indriyanigraha) – Restraining senses from engaging in wrongdoing.

People are expected to follow these five everlasting ideals and life principles.

Dharma, in the ethical, moral, and social meaning, is therefore the basis of order, consistency, and uniformity that individuals follow. What Rta is to the Cosmic realm, Dharma is to the ‘social law,’ which enforces all folk’s duties, responsibilities, and conventions in order to maintain the social order.


This notion of Rta is responsible for the understanding of justice and the idea of a judicial process. The analogy goes like this: The goal of the legislation is to keep society in order. The judicial procedure foresees the social order. The judicial order is based on an evolutionary process in which a social goal or ideal is formed that society hopes to realize via the use of the judicial process. It all suffices to say that Rta is the greatest moral goal, and it is achieved by a set of unchangeable laws. Equity is the greatest secular goal that a judicial system may attain. As a result, Rta does have a major bearing on the concept of social justice and has helped it. But what is the relationship and relevance of Dharma in the law’s outskirts? In Indigenous society, the notion of Dharma has personal, societal, and planetary implications. Dharma as law (Vidhi) and punishment expresses the inclusiveness of Dharma (Danda).

Dharma’s authorship pertains to God’s creation, who distributed it to living creatures for assimilation in order to update with Nyaya (justice) and Yukti (action, natural reason, logic, rationality, and equity).” Dharma, when interpreted into context, is to safeguard the environment from degradation and climate change, to maintain values, to maintain culture and values and legacy, to explore and encourage betterment and wellness of humans, human happiness, human dignity, human rights, and to progress. The term “law” refers to the formation of the global order (Cosmos). It is the moral rule that governs humans as well as the everlasting rule of creation.

When the term Dharma is used in the sense of civil rights (civil law), it implies that it is actionable by the government; whenever the word Dharma is used in the regard of criminal law, it means that a violation of obligation is (Rajdharma). Similarly, when it is asserted that Dharmarajya is important for the folk’s wealth and serenity, as well as for the establishment of equal humanity, the term Dharma in the framework of the word Rajya merely refers to law, and Dharmarajya implies rule of law, not religious authority or a theocratic dictatorship. When the term Dharma is used to imply the offering of one’s money for a social benefit, it implies charity; when it is used to imply the granting of Dharma to a panhandler, means money to the poor; when it is said it is said that Dharma is in favor of the plaintiff in a particular case, it implies legislation or fairness is in his favor; when it is said that it is the Dharma of the sons to look after their elderly parents, it implies duty; When it is asserted that it is a borrower’s Dharma to return a lender, it refers to both a legal and religious responsibility.

The terms Rajdharma, Rajya Dharma, Rajasasana, Rajya Shastra, and Rajyaniti Shastra define the ideals of government. These are concerned with the administration, better governance, and long-term democratic accountability, with the goal of ensuring the society’s overall prosperity.

The third part of Dharma is based on people or humans, and their humanistic conduct, since Dharma is intended to make humans compassionate.

Another facet of Dharma is human decency, and the Vedic traditions emphasize the removal of aberrations in human behavior, as well as the development of a character’s character, which is a requirement of human dignity.

The contemporary conceptions of democracy, such as government by, of, as well as for the people, find their origins in the Vedic concepts of Raj dharma and Rajya Dharma, which say clearly that the State and its officials must behave in line with them.

As a result, Dharma is a foundation for living a good life in a civilized society. Lastly, the link between law and morality is embraced by Dharma.