Rta - Dharma

Dharma

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 fulfil 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. In this vein, the individual who follows the ordinances of nature can be described as one who acts according to the "Dharma of Ṛta". Dharma, then, was originally conceived of as a "finite or particularized manifestation of Ṛta inasmuch as it represents that aspect of the universal Order which specifically concerns the mundane natural, religious, social and moral spheres as expressed in ritualistic regulations, public laws, moral principles and laws of nature".

Though originally understood as a subordinate component of the essentially metaphysical concept of Ṛta, Dharma eventually grew to overshadow Ṛta in prominence in later Vedic and early Hindu literature. According to Day (1982), the concept of Dharma "became so useful for framing religious, moral and social regulations, that interest in it and discussion of its applications to social and moral order eclipsed all discussions of metaphysical and theological ideas. Since, moreover, Dharma was made the central subject of a literary tradition which was to become vast and extensive throughout India, while the conception of Ṛta remained largely confined to the Vedas and their commentaries, it naturally took possession of brāhmaṇical thinking even at the expense of older, exalted concepts and conceptions."

This shift of emphasis from Ṛta as a metaphysical principle governing action in the universe to Dharma as the codex of social and ritual ordinances thought to uphold Ṛta had a considerable impact upon the later development of the religion under the guidance of the Brahmin priesthood. Whereas the older conception envisioned the gods as sovereign protectors and executors of Ṛta, the evolving view placed an increasing amount of importance on the sacrificer as he who upholds the order of the universe through the performance of the sacrifice. As George (2008) notes, "in the course of time, it is no longer the gods guarding the Ṛta, the cosmic moral order, but the sacrifice becomes the 'protector of the order'", and "the one who sacrifices becomes the 'mortal hero' who can even command a great god like Agni through the effectiveness of the sacrifice".