HINDU IDENTITY

Brahma, Rta, and Satya as Core Concepts of Hindu Identity

Sunil Sondhi
Tagore National fellow
Indira Gandhi National Center for the Arts

Abstract

Hindu classical texts like the Veda, the Upanishad, and the Epics are primarily
concerned with the eternal mystery of the absolute and relative reality, its
comprehensibility, and its sustenance. The religious and cultural concepts of
Brahma, Rta, and Satya, which have shaped the Hindu identity
over the ages, are the essence of these texts and the Hindu identity. All these
concepts are included and comprehended in one great universal, that is
Brahma
as a mass of consciousness.

The cosmic reach of the Hindu worldview is shaped by the creation of

these cultural concepts, connections between these concepts, and between the
concepts and sense experience. These cultural concepts have therefore created
the world for Hindus by connecting the dots of the manifest and un-manifest
reality. These concepts are abstract, open, adaptive, contextual, and connected
in a system, but this abstraction and connectivity is their creativity and
competence to straddle across time and space and make the dynamic reality
comprehensible and enable meaningful and effective action.

In this sense these concepts are coexistent with the lived reality, they
define reality and also create reality as known to the Hindus. They span,
connect, and integrate different levels of objective reality to make it meaningful
and complementary for those who believe in these conceptualizations, and
make it possible for them to engage in constructive action. Hindu identity is the
unity of spirit that binds these cultural conceptualizations and links up the
different periods of India’s history into an organic whole. Achievements of
Hinduism would not have been possible without the unifying spirit of Hindu
spirituality that runs through these conceptualizations.

Introduction

In recent years, there has been a trend, especially from the non-
Western world, against the domination of Western paradigms in social
sciences. Recent works in this field have questioned of appropriateness of
the Western social science paradigms for the non-Western societies
(Alatas, 2006; Chen, 2018; Gluck, 2018; Gunaratne, 2010;
Li, 2020; Miike, 2019, 2017,2016; Mowlana, 2019; Shohat and Stam,
2013). The main concern of these scholars is the intellectual dominance
of the “professional center of gravity in the USA”, and, to a lesser degree,
European academics. As Western theories and concepts do not always
reflect the issues and debates in the developing countries, critics propose
an epistemic shift toward a greater diversity of academic perspectives,
leading to a greater diversity of fundamental theories, approached and
concepts worldwide (Gluck, 2018, p.2).

Eurocentrism, a term often used for Westernism, has been defined

as the “procrustean forcing of cultural heritage neatly into a single
paradigmatic perspective in which Europe is seen as the unique source of
meaning, as the world’s center of gravity. Eurocentric thinking attributes
to the “West” an almost providential sense of historical destiny” (Shohat
and Stam, 2013, p.2). As another contemporary scholar further
elaborates, “The idea behind Eurocentricity in its most vile form,
whatever its theoretical manifestation, is that Europe is the standard and
nothing exists in the same category anywhere. It is the valorization of
Europe above all other cultures and societies that makes it such a racist
system” (Asante, 2014, p.6-7).

In the Hindu context, the assault on its cultural traditions was first
officially announced by William Wiberforce in his 1813 speech to the
English Parliament in which he argued that the English must ensure the
conversion of the country to Christianity as the most effective way of
bringing it to “civilization”. In 1835, Governor General Macaulay knocked
down the entire intellectual output of India in his absurd statement that,
“a single shelf of good European library was worth the whole native
literature of India...” (Alvares, 2011, p.73). It is distressing that even as
India approaches seventy-five years of independence from British
colonialism, so many educated segments and educational institutions in
the country still continue to sustain the “apemanship and parrotry”
knowledge structure of the West (ibid.). The Western concepts of
secularism, religion, and nationalism are still being explained and
understood in India in terms of the Western cultural context whereas the
corresponding Hindu cultural concepts of brahma, dharma, and rashtra
are rarely discussed.

As a universal concept, “communication” exists in all human societies. In

other words, people in different societies must go through the process of
exchanging words and gestures in order to achieve the objective of mutual
understanding and coordination. Nevertheless, while recognizing the fact
claimed by scholars that “we cannot not communicate”, “Communication is
symbolic, dynamic, and developmental”, or “Communication involves elements
such as sender, encoding, channel, message, receiver, decoding, feedback,
noise, environment, etc.”, it is important to know that the way to perceive the
concept and to practice communication is subject to the influence of the
culture a person lives by. (Adler and Rodman, p. 17).

J.S. Yadav, former Director of Hindu Institute of Mass

Communication, has observed that Western communication models and
methodologies do not really help in understanding and explaining
phenomena and processes in the context of Hindu society and culture.
Western models and methodologies are not very appropriate for Hindu
conditions. He has emphasized the need to develop and refine Hindu or
Eastern way of looking at language and communication and use
appropriate research methods for studying communication events and
processing. (Yadava, p. 191). In Hindu culture, saints and sages have
traditionally been opinion leaders communicating the norms and values
for righteous social behavior on the part the individuals. Their role as
communicators who influence communication at various
 levels is important even today and needs to studied to bring
Hindu communication model closer to the lived reality of the
people of India (ibid. p. 194). It is in this context that the concepts
of Hindutva , Brahma and Rta can be helpful not only in a better
understanding of cultural roots of language and in India but also
in accepting their role in promoting intercultural communication.

Hindu Identity

When we think of the Hindu religion, we find it difficult, if not impossible,

to define Hindu religion or even adequately describe it. Which is
not surprising, because Hindu religion is primarily about the un-manifest,
infinite and absolute reality, and its interaction with the manifest, and
finite reality. Unlike other religions in the world, Hindu religion does not
claim any one prophet; it does not worship any one God; it does not
subscribe to any one dogma; it does not believe in only one
philosophical concept; it does not follow any one set of religious rites or
performances; in fact, it does not appear to satisfy the narrow traditional
features of any religion or creed. It may broadly be described as a way of
life.

Dr. Radhakrishnan has explained how hinduism has steadily

absorbed the customs and ideas of peoples with whom it has come into
contact and has thus been able to maintain its supremacy and its youth.
The term ’Hindu’, according to Dr. Radhakrishnan, had originally a
territorial and not a credal significance. It implied residence in a well-
defined geographical area. Aboriginal tribes, savage and half-civilized
people, the cultured Dravidians and the Vedic Aryans were all Hindus as
they were the sons of the same mother. The Hindu thinkers reckoned with
the striking fact that the men and women dwelling in India belonged to
different communities, worshipped different gods and practised different
rites. (Radhakrishnan, 2018, p. 2).

As Dr. Radhakrishnan has observed; "The Hindu civilization is so

called, since its original founders or earliest followers occupied the
territory drained by the Sindhu (the Indus) river system corresponding to
the North West Frontier Province and the Punjab. This is recorded in the
Rig Veda, the oldest of the Vedas, the Hindu scriptures which give their
name to this period of Hindu history. The people on the Hindu side of the
Sindhu were called Hindu by the Persian and the western invaders".
(ibid.).
That is the genesis of the word "Hindu" and “Hindu”. "In all the fleeting
centuries of history", says Dr. Radhakrishnan, "in all the vicissitudes
through which India has passed, a certain marked identity is visible. It has
held fast to certain psychological traits which constitute its special
heritage, and they will be the characteristic marks of the Hindu people
so long as they are privileged to have a separate existence". (ibid.).

Beneath the diversity of philosophic thoughts, concepts and ideas

expressed by Hindu philosophers who started different philosophic
schools, lie certain broad concepts which can be treated as basic. The
first amongst these basic concepts is the acceptance of the Veda as the
highest authority in religious and philosophic matters. This concept
necessarily implies that all the systems claim to have drawn their
principles from a common reservoir of thought enshrined in the Veda. The
Hindu teachers were thus obliged to use the heritage they received from
the past in order to make their views readily understood. (SCR, p. 17 )

Secondly, Brahma, the Being, known by various names-such as

Param Brahma, Bhagwan, Purshottama- is to be worshipped as the
Absolute Reality. In the Hindu tradition the first gods that were
worshipped in Vedic times were mainly Indra, Varuna, Vayu and Agni.
Later, Brahma, Vishnu and Mahesh came to be worshipped. It has been
declared in the Vedas that Narayana and Siva are forms of Brahma, the
Supreme Spirit. In course of time, Rama and Krishna secured a place of
pride in the Hindu tradition, and gradually as different philosophic
concepts held sway in different sects in different sections of the Hindu
community, a large number of gods were added, with the result that
today, the Hindu tradition presents the spectacle of a very large number
of gods who are worshipped by different sections of the Hindus. (ibid.
p.18).

“The same God is worshipped by all. The differences of conception

and approach are determined by local colouring and social adaptations.
All manifestations belong to the same Supreme. "Visnu is Siva and Siva is
Visnu and whoever thinks they are different goes to hell”. "He who is
known as Visnu is verily Rudra and he who is Rudra is Brahma's One
entity functions as three gods that is Rudra,Tigris and Brahma. "
Udayandcarya writes: "Whom the Saivas worship as Siva, the Vedantins
as Brahman, the Buddhists as Buddha, the Naiyyayikas who specialize in
canons of knowledge as the chief agent, the followers of the Jaina code as
the ever free, the ritualists as the principle of law, may that Hari, the lord
of the three worlds, grant our prayers." (Radhakrishnan, 2014, p.184).

The third basic concept which is common to the diverse systems of

Hindu philosophy is that "all of them accept the view of Rta the great
cosmic order and rhythm. Vast periods of creation, maintenance and
dissolution follow each other in endless succession. This theory is not
inconsistent with belief in progress; for it is not a question of the
movement of the world reaching its goal times without number, and
being again forced back to its starting point...... It means that the race of
man enters upon and retravels its ascending path of realisation. This
interminable succession of world ages has no beginning. "Our life is a
step on a road, the direction and goal of which are lost in the infinite. On
this road, death is never an end or an obstacle but at most the beginning
of new steps". (SCR, p.19). It may also be said that while all the systems
of Hindu philosophy believe in rebirth and pre-existence, yet they remain
sharply focused on the value of the past and the future in the present.

The Bhagvadgita opens with a problem. Arjun refuses to fight and

raises difficulties. He puts up a plausible plea for abstention from activity
and for retreat from the world, an ideal which dominated certain sects at
the time of the composition of the Bhagvadgita. To persuade him is the
purpose of the Bhagvadgita. It raises the question whether action or
renunciation of action is better and concludes that action is better. Arjun
declares that his perplexities are ended and he would carry out the
command to fight. Right through, the teacher emphasizes the need for
action. He does not adopt the solution of dismissing the world as an
illusion and action as a snare. He recommends the full active life of man in
the world with the inner life anchored in the Eternal Spirit. The
Bhagvadgita is therefore a mandate for action. It explains what a man
ought to do not merely as a social being but as an individual with a
spiritual destiny. (Radhakrishnan, 2014, p.71).

The development of Hindu religion and philosophy shows that from

time to time saints and religious reformers attempted to remove from the
Hindu thought and practices elements of corruption and superstition and
that led to the formation of different sects. Buddha started Buddhism;
Mahavir founded Jainism; Basava became the founder of Lingayat
religion, Dnyaneshwar and Tuk-aram initiated the Varakari cult; Guru
Nank inspired Sikhism; Dayananda founded Arya Samaj, and Chaitanya
began Bhakti cult; and as a result of the teachings of Ramakrishna and
Vivekananda, Hindu religion flowered into its most attractive, progressive
and dynamic form. If we study the teachings of these saints and
religious reformers, we would notice an amount of divergence in their
respective views; but underneath that divergence, there is a kind of
subtle indescribable unity which brings them within the sweep of the
broad and progressive Hindu religion. (SCR, p.20)

Vedic Dawn

The Vedic civilization in India had established a golden age of

knowledge and prosperity more than five thousand years ago. Vedic
culture had created a harmonious relationship between the manifest and
un-manifest world. The manifest world with all its diversities and natural
surroundings was seen and perceived as the divine gift of the un-manifest
by the Vedic sages. They did not see the world as place of suffering and
sadness. The creative, and bountiful nature gave to the industrious and
insightful plenty to work with and celebrate. In the Vedic age, pure
ecstatic practice and contemplation of human speech echoing in the
atmosphere through the sacred chant merged easily with the flow and
sound of the divine river, on the banks of which such chanting and
contemplation took place. “With the river’s raging as the background to
the rhythmic recitation of the inspired hymns on the banks of Sarasvati,
the association with speech on the one hand and music on the other can
hardly be overlooked” (Ludvik, 2007, p.35).

In order to explain their visionary experience of the Absolute Reality,

the Vedic sages chose the style of symbolism. The Vedic mantras use the
names and forms of the objects and events to indicate the nature of the
Absolute Reality. “The Ocean, Sky, Air, Water, Fire, Sun, Mountains, Rivers,
Trees, Animals, Humans, Clouds, Rain and many more are objects in nature
which stand out as alphabets of world language robed in silence, yet eloquent
with exploding meaning that can be deciphered according to the intellectual
attainment of each individual. The human body, eyes, ears, hands, feet, in
breath, out breath, light, sound, movement-all these introduce us to a rich
world of symbolical significance” (Agrawal, 1953, p.iv). The objects of
Absolute Reality are an integral and essential part of all Vedic rituals and they
are considered as the connecting points of the relative and the Absolute
Reality. The idea that nature and language are integrated has been for ages
well known in Hindu culture which has maintained historical continuity much
longer than western culture (Whorf, p. 249).

The origin of the worship of Devatas like Indra, Varun, Agni, and Mitra,
can be traced back to the times before the Rg Veda. While it continues in Rg
Veda, there is an underlying recognition of an Absolute Reality, preceding
the Devatas which is the cause of their creation. That all pervasive,
indivisible, infinite and eternal cosmic energy is termed in Rg Veda as
Aditi. There are many such Devatas in the Rg Veda from which any one
could be considered to be the foundation of the Jew, Christian, or Islamic
religion. In fact, the Vedas are a treasure of such creative thought and
philosophy that they consist of spiritual power to generate universal
systems of faith. The Ekam Satya mantra in the Rg Veda, enunciates the
principle of cosmic coexistence and harmony which has given a distinct
identity and direction to the Hindu religion:

इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न्

।
एकं॒ सद्विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥
They called him Indra, Mitra, Varuṇa, Agni; and he is heavenly Garuda, who
has beautiful wings. The truth is one, but the sages call it by many names or
describe him in many ways; they called him Agni, Yama, Mātariśvan. (Rg Veda
1.164.46)
 This fundamental principle of cosmic energy as the unified source of all
existence, which was enunciated in the Rg Veda, considers all existence to
have been created from the same cosmic source, including the creation of the
Devatas or gods. It is the distinguishing feature of Hindu religion that it
recognizes and respects the value of all religions of the world. All faith in the
divine creator, all modes of worship of the creator, and all modes of
representation of the creator are considered as valid means to comprehend
the Absolute Reality which is beyond words and thoughts. All religions are
different ways of reaching the same goal of experiencing and expressing the
same fundamental Absolute Reality which underlies all existence. This
principle of unity in diversity in matters of matters of faith is the unique and
earliest contribution of the Vedas.

Brahma-Absolute Reality
Brahma the absolute reality, cosmic, transcendent principle and
immanent source of everything that exists, one of the most fundamental
and pervasive concepts of Hindu tradition, escapes every clear definition,
and yet the Hindu religious literature is full of descriptions of the
undescribable. As the fundamental principle of all existence it is the One
without a second (Rg Veda 10.129); its implied meanings are ‘greatness,
sacredness, inner power, sacred Word and wisdom, and it has been
characterized as Being (sat), Consciousness (cit) and Bliss (ananda). It is
by nature eternal, foundational, and contains all powers. It is the source
of everything and also all pervasive. Brahma is both being and non-being,
it is far and also near, it is form and also formless, name and nameless,
and creator and creation. It is complete wholeness and yet cannot be
completely described by any concept. Above descriptions of Brahma in
the Hindu literature show that it is practically impossible to treat Brahma
as a unitary concept. It defies all definitions. Brahma is a mystery, an
enigma, a mysterious power which is effective and produces objects and
processes which have form and name and which can be located in space
and time.
The Rg Veda contains several references of Brahman most of which
found in the later portions of the Rg Veda, specifically Books 1 and 10.
These mantras highlight the emphasis on action in the manifest created
world in representations of Brahma as presented in the Rg Veda,
particularly as regards speech which addresses the gods. In Rg Veda,
Brahma is used in the sense of sacred knowledge, or a hymn, or speech, the
manifest expression of the character of spiritual consciousness. The role of
Brahma in the Rg Veda possesses characteristics of relationality,
interdependence and co-creation. Brahma can refer to hymns or poetic
formulae that contain a certain mysterious, enigmatic power, which,
symbolizes the hidden potential life-giving power contained within the
silence of the primordial undifferentiated, undivided, uncreated world.
Such hidden power is embedded relationally within the wholeness of
the world, which in turn is interdependent with the power of Brahman,
for the life-giving power of Brahma requires the presence of the
undivided world in order to act and thus create the manifest world.
The Vedic seers held a deep understanding of cosmic inter-connectedness
and expressed this consciousness using metaphors of relationality,
interdependence, and co-creation in their hymns describing the
relationship of manifest and un-manifest reality.

The Upanisads provide more fertile ground for metaphysical

representation of Brahma. While the Vedic Brahma is seen as the
creative energy, in the Upanisads, the concept gradually acquires
meaning beyond its concrete associations, cosmic connections, and
various other realities. It becomes more and more an abstract, all-
pervading, transcendent supreme Principle (Baumer, p. 3). While this
concept has rarely been personified or idolized, it retains its
impersonal and metaphysical nature and immanent fluidity, thus
making its twofold nature of fundamental impprtance. Jan Gonda
(1950), who devoted an entire book to Brahman, describes it in
terms of its dynamic creativity, as "the potency or principle of cosmic
energy from which all things are derived, as the ultimate basis of
the world, as one with the true immortality and eternal reality"
(Gonda, p.10). He associates Brahman with two aspects of power,
both "personal" and "impersonal" (Ibid. p.62-63, 66).

While there are rudiments of the doctrine of Brahma in Sanskrit

texts right from the Vedas and the Upanishads, an exhaustive postulation
and discussion of Brahma is given in Vākyapadīya. It was Bhartrhari who
first systematically equated Brahma (the Absolute) with Śabda (language),
going on to argue that everything arises as a manifestation of the Śabda
Brahma (Coward & Kunjunniraja, 1990, p. 34). Śabda Brahma has also
been defined as Communicative Brahma (Wilke, 2011, p. 629).

Bhartrhari harmonized the speculations of the Sabdikas with Advaita

philosophy. He believed that grammar gives the foremost spiritual training
and is the most important subsidiary texts of the Veda. Grammar is a
gateway to liberation, a cure to the blemishes of speech, and purifier of all
other disciplines. It is the first step on the ladder towards liberation, and is
the straight Royal Road for those desirous of that goal. The soul which has
passed beyond errors in grammar can observe Brahma in the form of Om
(Pillai, 1971, pp. 2-4).

This conception of the levels or layers of Brahma integrates the

Vedic meaning with the Upanisadic. What's more, humans participate in
this creative movement toward manifestation, because they have at
once both silence and sound, both the nonmanifest and manifest, both
the spirit and matter, they move and form the bridge between the non-
differentiated primordial world absolute reality and the multi form,
propped-up created worlds. Human b e i n g s a r e the living cords which
connect the objective world to the world of cosmic energy. Upanisads
highlight the co-creative aspect of Brahma in the sense that the human
beings form a connection with the energy of Brahma to co create the
universe through the medium of sacred speech which is a
representation of Brahma.

In the Rgveda, Brahma is used in the sense of ‘sacred knowledge or

utterance, a hymn or incantation. Brahma is mantra or prayer. It has a
mysterious power and contains within itself the essence of the thing denoted.
In the Upanisads Brahman means the supreme reality. It is derived from the
root brh. ‘to grow, to burst forth.’ The derivation suggests gushing forth,
bubbling over, ceaseless growth. (Radhakrishnan, p.52.). Thus, the word
denotes activity and not just passive knowledge. Knowledge without practice
is worse than action without knowledge. The concept of Brahma suggest a
fundamental kinship between the aspiring spirit of man and the spirit of the
universe it seeks to attain.

Brahman is not merely a featureless Absolute. It is all this world. Supra-

cosmic transcendence and cosmic universality are both real phases of one
absolute reality. In the former aspect the Spirit is in no way dependent on the
cosmic manifold; in the latter the Spirit functions as the principle of the
cosmic manifold. The supra-cosmic unmanifest reality and the cosmic
integration are both real. The two, nirguna and saguna Brahman, Absolute
and the relative, are not exclusive. It is the same Brahma who is described in
different ways. The two are like two sides of one reality. The Real is at the
same time being realized. The nirakara (formless), and the sakara (with form),
are different aspects of the same Reality. The seeker can choose either in his
spiritual practices. Knowledge of both is considered supreme salvation. When
an individual rises to full awareness, he knows himself to be related to
universal consciousness, but when he turns outward he sees the objective
universe as a manifestation of the universal consciousness. The withdrawal
from the world is not the conclusive end of the human quest. There has to be a
return to the world accompanied by the awareness that the objective reality is
relative and it is sustained by the absolute reality. The objective reality has to
be experienced and shaped to be in harmony with the absolute reality from
which it emerges and into which it merges.

Thus the central concept of Hindutva, Brahma, appears in four levels or

aspects in the course of its evolution from the earliest Vedic texts: as the
transcendental universal Being, preceding any immanent reality; as the
causal factor of the differentiation; as the innermost essence of the particular
beings determining their individual existence; as the dynamic essence of
spiritual knowledge reconnecting the differentiation to the original unity.
Thus, Brahma is the known, the knower, the knowledge, and the path of
knowledge. The one who knows Brahma becomes Brahma. It is Sat Chit
Ananada, the bliss of the knowledge of the truth.

Rta-Cosmic Order

The concept ṛta or cosmic order is the basic foundation of the Vedic
culture, and Hindu linguistic tradition. Ṛta is a multidimensional concept
which is connected to other fundamental concepts like sat, satya, dharma,
brahma, and atma, in the Veda, Epics, Upaniṣads and the Dharmaśāstra.
In its most fundamental sense, ṛta is the law, order, system, harmony
underlying all natural phenomena. Ṛta is the all-pervasive universal order
that is same at all levels of existence, and the objective world is the
expression of that order. The field of ṛta is physical, mental, spiritual, and
ethical. Nature as it is known to us is not seen as a chaotic occurrence of
events and objects. While it may appear as random and disorganized, the
fundamental processes of nature that underlie all objective, and
subjective realms too, function as a complex system in which all parts are
coordinated and integrated into a larger whole.

Vedic sages and scholars realized the overarching presence of a

cosmic order that held together in a complex and adaptive system at the
different levels, forms, and phases of all the objects and processes that
comprised the cosmos. All the forms of being existing and developing in
harmony within an interconnected web of relationships were seen as
organized in a system which integrated all the parts into an undivided
whole in flowing movement. The cosmic order which extended to all levels
of existence from the infinite to the infinitesimal was seen as inviolable,
never to be broken, even by the Vedic divinities who were in fact
considered as the guardians of ṛta.

This universal principle of creative unity is revealed in some of the

earliest stages in the evolution of multi-cellular life on this planet. A
multitude of cells were bound together into a larger unit, not through
aggregation, but through a marvelous quality of complex inter-
relationship maintaining a perfect co-ordination of functions. The larger
co-operative unit accommodates greater freedom of self-expression of
individual units, to develop greater power and efficiency in the organised
whole. It is not merely an aggregation, but an integrative inter-
relationship, complex in character, with differences within of forms and
function. There are gaps between the units, but they do not stop the
binding force that permeates the whole or the dynamic identity of the
units. The most perfect inward expression of such organization has been
attained by man in his own body. But what is most important of all is the
fact that man has also attained its realization in a more subtle body
outside his physical system in the universe. (Tagore, 1931, p.2).

The question how a particular entity functions as a coherent whole

sub-system within a coherent system has exercised generations of
biologists and physicists dissatisfied with the mechanistic approach. Since
the twentieth century, concepts of quantum coherence and the related
systemic intercommunication have been used to convey the wholeness of
the organism, where the whole and the parts are mutually integrated, and
every part is as much in control as it is open and responsive. This internal
coherence of energy underlies the unity of activity and the identity of the
particular organisms. Every single organism from the tiniest quark to the
largest quasar in the infinite cosmos seems to be able to exist and work
autonomously while perfectly keeping in step and tune with the whole.
There is no choreographer orchestrating the dance of the particles and
waves in all the systems. Ultimately, choreographer and dancer are the
same (Ho, 1997, p.360).

Īśa Upaniṣad brings out the systemic aspect of cosmic order most
succinctly and clearly. It says that the Absolute Reality is both universal
and particular. The creation of the particular from the universal does not
affect the integrity of the universal. The principle or quality of wholeness
and integration is prior to the principle of particular and diversity.
Oneness becomes many in the image of the oneness. That is whole, this is
whole, taking out a particular whole from the absolute whole leaves the
absolute whole integrated and creative as before. Every particular entity
has to be an integrated whole to maintain its identity amongst an
integrated system of infinite entities. The wholeness or integrity of each
part is the bedrock of the wholeness of the universe and the order of the
cosmos, and the order of the cosmos is the bedrock of the wholeness of
the particular (Radhakrishnan, 2007, p. 566).

Ṛta is the principle whereby the Absolute Reality becomes manifest

and perceptible to human senses. In Ṛg Veda it is said that, 'heaven and
earth exist in close unison in the womb of ṛta'. (Ṛg Veda, 10.65). Ṛta,
thus, is the one single system that embraces the cosmic order. The
concept of ṛta explains the course of the evolution and sustenance of the
natural and human world in terms of rhythm, time cycle, seasons, and
biological growth. It refers to three basic elements of birth, growth, and
transformation as the components of the complex cosmic system which
functions according to its own self-organizing principles and law.
Scholars, scientists, and poets in all ages have always found it amazing
that the Absolute Reality is so well-ordered.

Ṛta is closely connected to the later concepts of satya and dharma.

While ṛta may be seen as the structure of the cosmic reality at its both
manifest and unmanifest levels, satya is the practical and operational
aspect which is integrally connected to the Absolute reality. It is because
of these two principles that in Hindu tradition the cosmos is considered as
ordered and not disordered or disorganized. These two concepts also
connect the cosmic level of order to the human and social levels of life. At
the human level, moral and legal order is expressed through the norms of
truth, non-aggression, freedom, and ecological alignment of human
existence with the cosmic order. Thus, ṛta and satya, or dharma, uphold
the essential unity of the immanent and transcendental reality of the
cosmos.

Satya-Social Cohesion

Hindu conceptualizations of ṛta, satya, and dharma, are not comparable

with Western principles in the sense that they provide specific ethical
permissions or prohibitions. Truth in the Western sense is the sum of
what can be isolated and counted, it is what can be logically accounted or
what can be proved to have happened, or what one really means at the
moment when one speaks. While the Hindu conception of truth is marked
by an inner realization of the wholeness of reality, the Western view of
truth is better described in English dictionaries as truthfulness or veracity
of individual explicit statement. In Hindu tradition, on the other hand,
truth is best defined in Mahābhārata when it says, 'Satya is dharma, tapas
(austerity) and yoga. Satya is eternal brahma, Satya is also the foremost
yajna, and everything is established on Satya', (MB, V, p.497). In an
illustration of this principle, Mahābhārata says that speaking truthfully to
a criminal is not acceptable as the truth. Verbal truth is only one side of
the concept which is much more general. Truth is signified by virtue of
conformity to the order of righteousness, interdependence and cohesion
and harmony on which the cosmos is founded.

In Ṛg Veda, it is repeatedly stressed that only truthful speech and

communication delivers well-being, and harmony. The Vāg Sūkta makes it
explicit that only the speech that originates from the depths of the ocean
of creation, and which is blessed by the cosmic order of the five elements
of fire, sky, air, water, and earth, is worthy of achieving success and
benefits. Insightful speech in faithful persons is considered as an unseen,
all-pervading, creative and liberating energy, producing, sustaining, and
extending all creation. It defends the cause of righteousness and freedom,
removes ignorance, confronts and overcomes evil, and rewards the
meritorious with riches (Ṛg Veda, 10.125).

Similarly, Gyan Sukta speaks of the excellent and spotless treasures

hidden in speech which are disclosed when there is knowledge and truth
in the utterances. People with wisdom use speech that wins them friends.
Only those who make effort can speak and understand truthful speech. A
person who has not understood the essence of speech can only utter
words that are hollow. Good speech comes to those whose action is good
and who do not disown friends. People have similar eyes and ears but
they do not have similar comprehension and expression. People who are
neither knowledgeable nor experienced can only have meaningless
speech. An energetic, and knowledgeable person succeeds in society and
wins praise in society. (Rg Veda, 10.71).

In Hindu knowledge tradition only the speech that conforms to rta,

satya, and dharma, is possessed of moral and social value. Inappropriate
speech can bring adverse results for both the individual and the social
order. This is a fundamental difference between Hindu and western
conceptualization of speech and communication. In Rg Veda it is
repeatedly stressed that only insightful speech that conforms to natural
and social order delivers well-being, and harmony.

आ प॑वस्व दिशां पत आर्जी॒कात्सो॑म मीढ्वः ।

ऋ॒त॒वा॒केन॑ स॒त्येन॑ श्र॒द्धया॒ तप॑सा सु॒त इन्द्रा॑येन्दो॒ परि॑
स्रव ॥
Seers of cosmic and social order, faithfully following the righteous path
through truthful speech and action pay homage to the lord of four
regions. (Rg Veda, 9.113)

ऋतं वदन्नृतद्युम्न सत्यं वदन्त्सत्यकर्मन् ।

श्रद्धां वदन्त्सोम राजन्धात्रा सोम परिष्कृत इन्द्रायेन्दो परि स्रव
॥
Speech that is truthful and faithful, and is purified by truthful action,
flows in radiant magnificence to uphold the cosmic and social order.
(ibid.)

The Asya Vāmīya Hymn of Ṛṣi Dīrghatamas in Chapter 1 of Ṛg Veda states
that the ultimate abode of speech is Brahma. It also says that 'Speech has
been measured out in four divisions, the Brahmans who have
understanding, know them. In that three divisions are of hidden speech,
men speak only the fourth division.' Here speech is related to the cosmic
order and is understood as the idea of the word as distinct from the
spoken word. The spoken word is a limited manifestation of the inner
word that reveals the truth. Thus, it says that 'the vibration of speech
creates or fashions out the manifold forms out of the waters of the infinite
ocean of the ultimate Reality.' (Agrawala, 1963, p. 150).
It needs to be emphasized that rta or cosmic order does not absolutely
determine the life of an individual. It is only one of the five factors
involved in the accomplishment of any act, which are adhisthana or the
basis or centre from which we work, kartr or doer, karta or the
instrumentation of nature, chesta or effort and daiva or fate. The last is
the power or powers other than human, the cosmic principle which stands
behind, modifying the work and disposing of its fruits in the shape of act
and its reward. We must make a distinction between that part which is
inevitable in the make-up of nature, where restraint does not avail and
the part where it could be controlled and molded to our purpose in
speech and action. (Radhakrishnan, 2014, p. 48).

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |

विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ||
Thus has wisdom more secret than all secrets, been declared to you by
Me.
Having reflected on it fully 'do as you choose.

The above verse from the closing chapter of Bhagvadgita highlights the
role of human will in shaping one’s own destiny. The essence of Hindu
religion is that we are free to use our intelligence and exercise our
discrimination to speak truthfully. We can co-operate with cosmic reality
but we can also refrain from it. Even error is a condition of growth.
Neither nature nor society can invade our inner being without our
permission. We need not speak or act from simple and blind beliefs
acquired from habit or authority. Inarticulated assumptions adopted
inevitably and emotionally have often led to individual failures and
caused untold human misery. It is therefore important that the human
mind should seek rational and experiential justification for its beliefs. We
must have a sense of real integrity within ourselves and with the cosmic
reality. (ibid., p. 445).

Conclusion
The concepts of Brahma, Rta and Satya enfold and unfold the fundamental
essence of Hindutva running through Hindu religious and spiritual
tradition. This essence is the the umbilical relationship of relative and the
Absolute Reality. The concept of Brahma belongs to the realm of the
Absolute Reality which includes the relative manifestations. As Rabindra
Nath Tagore put it, “the consciousness of the reality of Brahma is as real
in Hindu tradition as a fruit held in ones palm” (Radhakrishnan, 2018,
p.941). The Absolute Reality is knowable not on the basis of mere
perception, but on the basis of Pratibha or insight into the essence of the
objective world. Pratibha is not merely intuition or vision. It is an
experience based on both reason and intuition, and may be called rational
intuition. Sabdanusanam or the discipline of words as established in the
Vedic texts by learned scholars and sages is seen as a means to achieve
conscious experience of the Absolute Reality. The concept of Brahma
emphasizes the freedom and creativity of action that is rooted in the
Absolute Reality.

This cultural conceptualization of the nature of Absolute Reality has

far reaching implications for Hindu religion and philosophy. Whatever the
form of particular and manifest reality, it emerges from and merges into
Absolute Realty. Since the immanent arises from and exists in the
transcendental Brahma, it gains its power, freedom and creativity from
that source. When human activity is illuminated with the light of Brahma,
then the limiting aspect of its separateness loses its locality, and our
action is not in a relationship of competition and conflict with others, but
of accommodation and integration in conformity with the Rta, the order of
nature. Action stemming from an awareness of the source of all activity,
Brahma, the Absolute Reality, unfolds and uses complete awareness to
create cooperative and integrative activity for the welfare of all.

The contemporary relevance of the concepts Brahma, Rta, and

Satya, which constitute the essence of Hindutva, can be seen in the
context of the social, economic, political and ecological problems of our
time which require solutions at the global level through mutual interaction
and cooperation. Brahma is the conscious experience of the dynamic and
interconnected Absolute Reality. Every nation, every government, every
society, every race, every culture, every religion is essentially a
manifestation of Brahma. Individual and social interactions which are of
the nature of Absolute Reality connect them all in a dynamic web of unity
in diversity. Brahma is the infinite, dynamic and emergent cosmic order,
and this dynamism is the source of its freedom and creativity. Hindutva
has the power to bridge the gaps that separate nations, communities and
people, and bring them together in the global family.

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