Journal of History, Art and

Archaeology

Vol. 3, No. 1, 2023, pp. 33-39

© ARF India. All Right Reserved

URL: www.arfjournals.com
https://doi.org/10.47509/JHAA.2023.
v03i01.05

VEDIC WISDOM OF ṚTA,

THE COSMIC LAW: ITS
SIGNIFICANCE IN HUMAN LIFE

Anantasri Boddupalli1 and Raghava S. Boddupalli2

1
Institute of Sanskrit and Vedic Studies (ISVS), Sri Siddhi Vinayaka Temple, Sastry Memorial
Hall, Sanjayanagar, Bangalore, India. E-mail: [email protected]
2
Institute of Sanskrit and Vedic Studies (ISVS), Sri Siddhi Vinayaka Temple, Sastry Memorial
Hall, Sanjayanagar, Bangalore, India. E-mail: [email protected]

Abstract: The basic tenets of advanced human living are found in the Vedas. Received : 19 February 2023
Ṛta is the principle of natural order which regulates and coordinates the Revised : 26 March 2023
operation of the universe and everything within it. In the hymns of the Vedas, ṛta
Accepted : 18 April 2023
is described as that which is ultimately responsible for the proper functioning
of the natural, moral and sacrificial orders. Conceptually, it is closely allied Published : 30 June 2023
to the injunctions and ordinances thought to uphold it. The eternal law, while
upholding the cosmic order, also produces beauty, symmetry, and symphony. TO CITE THIS ARTICLE:
Ṛta is also treated as cognate with satya (truth) and dharma (righteousness),
which are laws that are common for both the divine and human. But there are Boddupalli, A., & Boddupalli, R.S.
subtle differences between them. The Vedas inculcate moral truth and dwell (2023). Vedic Wisdom of R.TA, The
Cosmic Law: Its Significance in
upon the importance of virtuous conduct. Ṛta, the divine law, is revealed in the
Human Life. Journal of History, Art
Ṛgveda (RV), Śukla Yajurveda (SYV), Kṛṣṇa Yajurveda (KYV), Atharvaveda and Archaeology, 3: 1, pp. 33-39.
(AV), Āraṇyaka and Upaniṣhads. The term ‘ṛta’ is comprehensively discussed https://doi.org/10.47509/JHAA.2023.
in the Vedas and detailed more number of times in the RV when compared to v03i01.05
other Vedas.
Keywords: Vedas, Ṛta, Dharma, Satya, Cosmic order, Natural law
Abbreviations: AV - Atharvaveda, KYV - Kṛṣṇa Yajurveda, MU - Mundaka
Upaniṣad, RV - Ṛgveda, SYV - Śukla Yajurveda, TU - Taittirīya Upaniṣad,
YV - Yajurveda

Introduction right way, be pious or virtuous’. Thus, ṛta means

The word ṛta is derived from the root ṛ - its ‘fixed or settled order, law or rule’. In the Vedas,
meaning in the Ṛgveda (RV) being ‘to go the the word ṛta has been used quite frequently, but in
34 Journal of History, Art and Archaeology

later scriptures its use dwindled. In its place, words comprehensive than the word ‘religion’ or ‘law’.
like satya (truth) and dharma (righteousness) There are more than eleven meanings provided
have been recurrently used, often carrying the for dharma (Apte:2007). According to Hopkins
same connotation as ṛta. In the Mahabharata, (1924:2):
Bhagavata and other sacred texts, ṛta means The English word ‘good’ meant originally fit and so
‘true’, and at times ‘truth personified’. proper, appropriate. Similarly, the Vedic word ṛta
Ṛta is the natural law or order that is the means fit, orderly, good and as a noun ṛtam is the right
governing principle of the universe and its events. order of the universe, of the sacrifice and of ethical
conduct, the true way as opposed to its negative
Even gods are not exempt from this law, which is anṛtam, that is false or untrue. It connotes a certain
described in detail in the Ṛgveda. The RV speaks harmony between ideal and practice. Cosmically, it
of the ‘path of ṛta’ - ‘ṛtasya pantāḥ 1 which we designates the harmony of the world and regularity of
must tread. It also distinguishes between the ideal nature.
or perfect world where ‘ṛta’ is firmly established Panikkar (2001:350-51) remarks that, “Ṛta is
and which we must aspire for, sadanaṃ ṛtasya the ultimate foundation of everything; it is ‘the
2
and the actual or imperfect world in which we supreme’, although this is not to be understood
live that is characterised by the absence of ‘ṛta’ in a static sense ... It is the expression of
- anṛtasya bhurēḥ 3. The movement from the the primordial dynamism that is inherent in
real to the ideal world is spoken of as the ‘path everything”. According to the Encyclopædia
of ṛta’, i.e., the path facilitating the realisation of Britannica (2020), ṛta is “the word from which
‘ṛta’. RV suggests that one of the most valuable the Western notion of ‘right’ is derived.”
components of this path is the praising of the gods Ṛta has also been used quite often to denote,
and goddesses that represent and illustrate ‘ṛta’. what is understood today, as dharma. In fact, later
The Yajurveda (YV), however, substituted rituals scriptures replaced ṛta with dharma. Here are some
and sacrifices for the praises, because actual examples: ‘paricinmartodraviṇaṁmamanyād-
performance was deemed more meritorious than ṛtasya pathānamasāvivāset - let a man think well
mere verbal formulations or mental constructions on wealth and strive to win it by the path of law
(Rao: 1991:3). and worship’4; ‘ṛtasya panthāṁnatarantiduṣkṛtaḥ
- the evil doers do not travel on the path of the
Discussion
eternal law’5; ‘ṛtavākenasatyenaśraddhayāta
pasāsutaindrāy endoparisrava - pressed
Ṛta as Dharma, Satya and Yajña
with words of law and truth, with faith and
Dharma derived from the root dhṛ, which means devotion, O Indu, flow towards Indra’6;
‘to support’, ‘to prop up’, is the individual and ‘ṛtaṁśaṁsantaṛjudīdhyānā - praising the eternal
collective conduct that is regarded by common law, thinking straight (the sons of Angirasa held
consensus as ideal and imperative. It provides the rank of sages)’7.
direction to our actions, framework for the values In the Mahabharata, ṛta is used to mean
we must adopt and nurture, and goals to be ‘truth’ in general and also ‘righteousness’. In the
achieved within the limits set by the society. The Manu Samhita the term is used to mean ‘the right
word dharma appears at least fifty-six times in the means of livelihood for a brāhmaṇa’, as opposed
hymns of the RV. There is a close link between to, for example, agriculture which is anṛta for
ṛta and dharma, though they are not precisely the him. Sayanacharya explains the term ṛtasya
same (Rao: 1991:3; Sastry: 1989: (i)). Although as, ‘avaśyaṁbhāvinaḥkarmaphalasya8’, which
ṛta is propagated as dharma in the Bhagavad means that ṛta is something that is the accumulated
Gita, dharma cannot be accurately translated effect of good and bad actions. These resulting
into English or any other language. It is more actions by ṛta is not like the inevitable cause and
Boddupalli, A. : Vedic Wisdom of R.TA, The Cosmic Law: Its Significance in Human Life 35
effect relationship of the material world, according yajña - sacrifice11.The distinct use of satya and
to which every cause would definitely produce an ṛta in the above mantra shows that Vedic sages
effect, but it is more like the successful harvest of gave different connotations to these two terms.
a crop in which the farmer obtains the full yield Therefore, satya and ṛta do not imply the same
instead of any other result. thing in all contexts. The same principle applies
The word satyam is a combination of two to the triad of ṛta, dharma and yajña - they do not
words - sat + tyat. The word ‘sat’ represents refer to the same concept, as can be verified from
the three elements with form - fire, water and the following examples: ‘śraddhayāsatyamāpyate
earth. The word ‘tyat’ stands for air and space, - one attains the truth through faith’12and this
which are formless. These two words taken attainment of truth through śraddhāis a unique
together form the word ‘satyam’, which stands concept never ascribed to ṛta; ‘ṛtaṁca satyaṁ
here for Brahman considered as limited by the cābhiddhāttapasodhajāyata - from the blazing
five elements and the whole universe made up tapas was born ṛtam, eternal order and truth’13.
of them. This is empirical reality. When one The value of ṛta is wider than the ethical
sees sat + tyat (satyam) as a combination of two value of truth. Of course in one verse, both satyaṁ
sounds, it generates a significant meaning as and ṛtam are said to be born of blazing, spiritual
described by Adi Sankaracharya in ‘Śataślōki’ fire (tapas). Writing on the wider connotation
(a book of hundred verses)9 (Sastri 2001). Here, of the term ṛta, Bose (1970:44) says, “Ṛta in
he described that the Almighty has two forms - its moral aspects, however, is wider than truth,
having ‘shape’ and ‘shapeless’ (no body, only air it includes justice and goodness and is almost
or space). According to traditional knowledge, synonymous with dharma as an ethical concept.
having a ‘shape’ (mūrtaṃ) is ‘sat’ and ‘without So ṛta is sternly (ugram) opposed to evil”. Thus,
shape’ (amūrtaṃ) is ‘tyat’. The entire essence ṛta here stands for the moral government of the
of the ‘shape’ is comparable to the solar disc universe which is very emphatically declared
(ādityamaṃḍala) and the ‘shapeless’ core is one in the Mundaka Upaniṣadic (MU) verse14,
that spreads across the entire universe. ‘satyamevajayatenānṛtam - ultimately, the truth
In the Vedas, ṛta has also been used to mean will prevail, never the falsehood’. Hence, ṛta as
satya (truth) and yajña (sacrifice). Many scholars an eternal order has socio-ethical implications.
believe that these terms originally referred to one Various deities are the upholders of the
and the same concept - a belief that continues till ṛta. According to the Vedas ṛta was guarded by
today. The Nighantu- a Vedic lexicon - defines Varuṇa - the god-sovereign - who was assisted
satya as having six synonyms, one of which by Mitra - the god of honour - and that the
is ṛta. According to this, ṛta is truth and anṛta proper performance of sacrifices to the gods was
is the opposite, as in the mantra ‘satyamidvā u necessary to guarantee its continuance. The gods
taṁvayamindraṁstavāmanānṛtam - let us extol are great, lovely and victorious because they too
Indra who is in truth, and not in untruth’10. This stick to the immutable cosmic order. Naturally,
has made many general readers translate ṛta as social order must be modeled after this order in
‘truth’, which is not always correct, as can be the universe. To gain worldly prosperity and also
seen in the following Vedic mantra - ‘satyaṁ spiritual well-being one has to hold on to the law,
bṛhad ṛtam ugraṁdīkṣātapo brahma yajñaḥ both divine and social, which are but aspects of
pṛthivīṁdhārayanti’. These are the virtues that ṛta. It has also been perceived as the supreme
nourish and sustain this world: satyaṁ bṛhat reality in the form of ṛta-sat - dweller in ṛta15. It
- the truth is great, ṛtam ugram - formidable is not only an eternal law, but it is also an eternal
order, dīkṣā - consecration or initiation, tapas - justice. Bose (1970:44), therefore, differentiates
austerity, brahma - prayer/spiritual exaltation and it from the idea of ‘fate’ in Greek culture.
36 Journal of History, Art and Archaeology

According to him, the doctrine of karma is the

implication of this stern law of ṛta. But there is
no pre-determination. There is a confident faith
in man’s capacity to follow ṛta in making order
prevail against disorder, harmony against chaos.
There is evil but it can be fought and fought
successfully within us and without us. Thus, the
Vedic outlook is both heroic as well as an epic
outlook on life. Victory is ours if we are brave
and follow goodness resolutely. Violation (anṛta)
of the established order by incorrect or improper
behaviour, even if unintentional, constituted sin
and required careful expiation.
In a śāntimantra of the Taittirīya Upaniṣad
(TU), we come across ‘ṛtaṁvadiṣyāmi, satyaṁ Fig. 7.1
vadiṣyāmi - I shall call you righteousness, I shall
call you truth’. Here too satya and ṛta are not and my pious acts prosper through yajña or
one and the same. While commenting on this, sacrifice’17. The power of truth and ṛta increases
Adi Sankaracharya differentiates the two by in the world through the practice of ritual/
explaining that ṛta “is an idea fully ascertained sacrifices. In the ‘Puruṣa Sūkta’ the very act of
by the intellect in accordance with the scriptures creation has been described as a yajña performed
and in conformity with practice”, and satya by the gods and in which Puruṣa, god, himself is
“is that which is reduced to practice through sacrificed. This mantra also suggests that though
speech and bodily action”16. According to this these three terms - ṛta, satya, and yajña-are
explanation, ṛta is an ideal state, whereas satya closely connected and by all means they are not
is the state of actuality. For example, in a forest, the same18.
a deer runs inside a sage’s ashram to protect itself
Ṛta - Eternal, Cosmic and Divine Law
from a chasing hunter. When the hunter asks the
sage about the deer, he replies that he has not seen Coming closer to understanding ṛta, we find that
it. Does this mean that the sage went against his the Vedas use the term to mean the divine law
morals? No, he did the right thing. This is ṛta, that makes everything in the universe behave
even though the sage did not speak the truth. Here, the way it should: ‘be obedient to the rein of the
telling a lie to save the deer is still in accordance law eternal, give us every blissful thought’19.
with the cosmic law. This is the difference between The eternal law, in creating the cosmic order,
ṛta and satya. Hence, ṛtam is context-based and also produces beauty, symmetry, and symphony.
can change with time, but satya is unwavering. Living beings and the world of matter participate
The schematic representation of ṛta, dharma and in a beautiful orderly life through the power of
satya is depicted in Fig.7.1. the eternal and sacred law, ṛta, working in and
The importance of yajña (sacrifice), and its through them:
close connection with ṛta and satya is revealed in ‘The eternal law has varied food that strengthens;
one of the anuvākas (passages) of ‘Śrī Rudram’ thought of the eternal law removes transgressions. The
praise-hymn of the eternal law, arousing, glowing, has
in the YV - ‘may my truth and my faith, and my
opened the deaf ears of the living’20.
activities and my wealth, and my world and my
glory, and my play and my enjoyment, and my ‘Firm-seated are the eternal law’s foundations. In
children and my future children, and my hymns its fair form are many splendid beauties. By the
Boddupalli, A. : Vedic Wisdom of R.TA, The Cosmic Law: Its Significance in Human Life 37
holy law long lasting food they bring us; by the can be born anew. It seems that there is no end to
holy law have cows come to our worship’21. the discovery of new laws pervading the universe:
‘Fixing the eternal law he, too, upholds it; ‘he reveals the hymn in the heart, let ṛta be born
Swift moves the might of law and wins the booty. anew’29. It is the divine that reveals the law to the
To the law belong the vast deep earth and heaven: sages, and these revelations were recorded and
milchkine supreme, to the law their milk they handed over from generation to generation for us
render’22. to follow and practice.
‘The winds waft nectar (and) the rivers pour
nectar for the person who keeps the law: so may the Conclusion
plants be honeyed for us23. As mentioned earlier, Ṛta is the thus the eternal law that regulates
Mitra and Varuna are held jointly responsible everything. The Vedas praise benevolence and
for the upkeep of the ṛta, (the natural order of condemn niggardliness and selfishly catering
the universe) for which they are praised by the for oneself. Thus, life must adhere to morals
sages. It is further stressed that both individuals and a person must live in accordance to the
and society gather strength by adjusting to ṛta, the eternal law that is innate in the universe. The
divine law’24. Vedic hymns are not religious in totality because
‘I worship you gods, holiest among the gods, there are many hymns which are secular and
who guard this all; you, faithful to the law, whose treat of social themes. Their constant prayer
power is sanctified’25. is the prayer for a life of hundred years full of
‘They, true to the law, exceeding strong, have strength, health and wealth. Hence, the Vedas
set themselves down for sovereignty; valiant declare: ‘taccakṣurdēvahitaṃśukramuccarat|
heroes, whose laws stand fast, they have obtained paśyēmaśaradaḥśataṃjīvēmaśaradaḥśataṃ’
their sway’26. Here it is stressed that strength - Let me see for 100 years, the lustre that
comes to one who is true to the law. And the same benefits the gods and is revealed before us.
applies to social laws, of which the king is the Let me live for 100 years (RV 7-66-16);
guardian. ‘ādhīnāḥśyāmaśaradaḥśataṃ’ - May we live for
‘God and his laws are inseparable, and by hundred years with our heads held high (SYV 36-
observing the injunctions of the scriptures one 24). In the Taittirīya Āraṇyaka, there is a mantra
follows god’s commands. This identity of the law that declares: ‘ajītāḥśyāmaśaradaḥśataṃ’- Let us
and the law-giver can be further appreciated in live unconquered for hundred years (TA 4-42);
this mantra’27. the AV says ‘buddhyēmaśaradaḥśatam’ (AV 19-
‘Indra says: ‘I exist, O singer! Look upon me 67-3). The tendency of man is always towards
here; all that exists I surpass in splendour. The high living and low thinking. If the thinking is
eternal law’s commandments make me mighty. sound, body remains sound. Evil thoughts exert a
When I rend, I rend asunder the worlds’28. This very bad influence on body of self and others also.
mantra depicts the sage filled with the realization They do harm to the thinker and the thought; so
of the Divine - here Indra stands for the Divine we should preserve ourselves form evil thoughts
- in the form of splendour and ṛta; while later and always cherish noble thoughts. Lifestyle is
spiritual aspirants had the vision of the Divine the perception of a particular person or entire
in anthropomorphic forms. This concept of the society towards life and it is the way people live,
Divine in the form of law is common to Judaism think and behave. In Indian lifestyle, principles of
and Buddhism as well. karma (action) and dharma (the righteous way of
Another interesting hymn hints that god living) have significant value.
himself reveals the mantras in the hearts of the Ṛta, dharma and satya are laws which are
sages, and that ṛta - here it might mean ‘rites’ - common for both the divine and human beings.
38 Journal of History, Art and Archaeology

Living beings and the world of matter participate The dual gods, Mitra and Varuna, especially
in a beautiful orderly life through the power of the latter, stand in a special relation to ṛta. They
the eternal and sacred law, ṛta, working in and are the most important among the Adityas, the
through them. The Vedic morality and religious guardians of ṛta. There are, however, some gods
duties are basically rooted in the doctrine of ṛta. whose correspondence to natural phenomena is
It stands both for order in nature as well as moral obscure. Given the naturalistic origin of the gods,
order in the universe. ṛta as the order in the universe must also guide
The ṛṣis have emphasized the need to live the gods. Precisely this is what the RV speaks
up to the words and spirit of the scriptures for of gods in relation to ṛta. Gods are intimately
individual and social upliftment, both material connected with ṛta throughout the saṃhita.
and spiritual. And since everything in the universe The epithets like ṛtajāta (born of ṛta), ṛtajria
is regulated by this principle of ṛta, it is the duty (knowers of ṛta), ṛtavrdh (promoter of ṛta),
of the religious heads to keep an eye on the proper etc., are frequently given to gods. What is more
flow of the world order. Naturally, social order remarkable is that nowhere are the gods viewed
must be modelled after this order in the universe. as controllers of ṛta; They are the upholders
To gain worldly prosperity and also spiritual well- of ṛta. The ṛta on the other hand is viewed as
being one has to hold on to the law, both divine regulating order according to which even gods
and social, which are but aspects of ṛta. Whenever must conduct themselves.
something is done against this universal rhythm it
is considered anṛta, opposite to the natural law. Acknowledgements
This violation of ṛta destabilizes the inner order The authors wish to profusely thank Brahmasri Vedam
of things. Venkata Rama Sastry, Acharya in Vedas, Upanishads and
Philosophical Studies, Institute of Sanskrit and Vedic
The Vedas consider gods as luminous,
Studies (ISVS), Bangalore, for useful discussion on the
benevolent and right-minded divine entities. subject and critically going through the manuscript.

Notes and References

1. tānaḥstipātanūpāvaruṇajaritṝṇām|mitrasādhayatamdhiyaḥ|| - RV 7-66-3
2. ā yātuindraḥ diva ā pṛthivyāmakṣusamudrādutavāpurīṣāt|svaṇarādasēnōmarutvānparāvatōvāsadanādṛtasya|| - RV
4-21-3
3. imecetārō anṛtasya bhūrermitrōaryamāvaruṇō hi santi|ime ṛtasya vavṛdhurduroṇēśagmāsaḥputrāaditēradabdhāḥ|| -
RV 7-60-5
4. paricitmartōdraviṇammamanyādṛtasyapathānamasāvivāsēt|utasvenakratunāsamvadētaśrēyāṃ
samdakṣammanasājagṛbhyāt|| - RV 10-31-2
5. pratnātmānādya ye samasvarancalokayantrāsērabhasasyamantavaḥ|apānakṣāsēbadhirāahāsata ṛtasya
panthāmnatarantidukṣṛtaḥ|| - RV 9-73-6
6. ā pavasvadiśāmpataārjīkātsōmamīḍhvaḥ|ṛtavākēnasatyēnaśraddhayātapasāsutaindrāyēndōparisrava|| - RV 9-113-2
7. ṛtam śaṃsantaṛjudīdhyānādivasputrāsōasurasyavīrāḥ ǀ viprampadamaṅgirasōdadhānāyajñasya dhāma
prathamammananta|| - RV 10-67-2
8. rājantamadhvarāṇāmgopāmṛtasyadīdivim| vardhamānamsvēdamē|| - RV 1-1-8
9 tatsatyamyatrikālēṣvanupahatamadaḥprāṇadigvyōmamukhyamyasminviśrāṃtamāstētadihanigaditaṃbrahamasatyasyasatyam|
nāstyanyatkiṅcayadvatparamadhikamatōnāmasatyasya satyam saccatyaccētimūrtāyupahitamaparamsatyamasyāpi
satyam|| - Śataślōki 56th
10. satyamidva ū taṃvayamindramstavāmanānṛtam|mahānasunvatōvadhōbhūrijyotīṃṣisunvatōbhadrāindrasyarātayaḥ||
- RV 8-62-12
Boddupalli, A. : Vedic Wisdom of R.TA, The Cosmic Law: Its Significance in Human Life 39
11. satyam bṛhadṛtamugramdīkṣātapōbrahama yajñaḥ pṛthivīmdhārayaṃti|
sānōbhūtasyabhavasyapatnyurumlōkampṛthivīnaḥkṛṇōtu|| - AV 12-1-1
12. vratēnadīkṣāmāpnōtidīkṣāyāpnōtidakṣiṇām| dakṣiṇāśraddhamāpnōtiśraddhāyāsatyamāpyatē- SYV 19-30
13. ṛtam ca satyam cābhīddhāttapasōdhyajāyata| tatōrātryajāyatatataḥ ǀ samudrōarṇavaḥ||- RV 10-190-1
14. satyamevajayatenānṛtaṃsatyenapanthāvitatodevayānaḥ|yenākramantyṛṣayohyāptakāmāyatra tat
satyasyaparamaṃnidhānam|- Mundaka Upaniṣad (MU) 3-1-6
15. haṁsaḥśuciṣadvasurantarikṣasaddhotāvediṣadatithirduroṇasat| nṛṣadvarasadṛtasadvyomasadabjāgojāṛtajāadrijā
ṛtam|| - RV 4-40-5, SYV 10-24, KYV 1-8-15(30), 4-2-1(5)
16. ṛtam vadiṣyāmi|satyam vadiṣyāmi|| - TU 1-1
17. satyaṁ ca me śraddhāca me jagacca me dhanaṁca me viśvaṁca me mahaśca me krīḍāca me modaśca me jātaṁca
me janiṣyamāṇaṁca me sūktaṁca me sukṛtaṁca me yajñena kalpantām|| - SYV 18-5, KYV 4-7-2
18. tam yajñambarhiṣipraukṣampuruṣamjātamagrataḥ| tenadevāayajantasādhyāḥṛṣayaśca ye|| - RV 10-90-7
19. ṛtasya raśmimanuyacchamānābhadraṁbhadraṁkratum-asmāsudhehi|| - RV 1-123-13
20. Ṛtasya hi śurudhaḥsantipūrvīrṛtasyadhītirvṛjinānīhanti| Ṛtasya ślokōbadhirātatardakarṇābudhānaḥśucamānaāyōḥ||
- RV 4-23-8
21. Ṛtasya dṛḷhā dharuṇāni śānti purūṇicandrāvapuṣēvapūṁṣi| Ṛtēnadīrghamiṣaṇantapṛkṣaṛtēnagāvaṛtamāviveśuḥ|| -
RV 4-23-9
22. Ṛtaṁyēmānaṛtamidvanōtyṛtasyaśuṣmasturayā u gavyuḥ| Ṛtāyapṛthvībahulēgabhīreṛtāyadhēnūparamēduhātē|| - RV
4-23-10
23. Madhuvātāṛtāyatēmadhukṣarantisindhavaḥ| mādhvīrnaḥsantvōṣadhīḥ|| - RV 1-90-6
24. - RV 4-40-5, SYV 10-24, KYV 1-8-15(30), 4-2-1(5)
25. tāvāmviśvasyagōpādēvādēvēṣuyajñiyā| ṛtāvānāyajasēpūtadakṣasā|| - RV 8-25-1
26. Ṛtāvānāniṣēdatuḥsāmrājyāyasukratū| dhṛtavratākṣatriyākṣatramāśatuḥ|| - RV 8-25-8
27. Ayamasmijaritaḥpaśyamēhaviśvājātānyabhyasmimahnā| Ṛtasya māpradiśovardhayantyādardirōbhuvanādardarīmi||
- RV 8-100-4
28. abhiprabharadhṛṣatadhṛṣanmanaḥśravaścittēasadbṛhat| arṣaṃtvāpōjavasā vi mātarōhanōvṛtramjayāsvaḥ|| - RV
8-89-4
29. brahmākṛṇotivaruṇōgātuvidamtamīmahē| vyūrṇōtihṛdāmatiṁnavyōjāyatāmṛtamvittammēasyarōdasī|| - RV 1-105-15

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