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== व्युत्पत्तिः ॥ Etymology ==

== व्युत्पत्तिः ॥ Etymology ==

Source: DDSA: The practical Sanskrit-English dictionary<ref>Vaman Shivram Apte (1890), The Practical Sanskrit English Dictionary, Poona: Shiralkar & Co., See: [https://archive.org/details/ldpd_7285627_000/page/n1075/mode/2up Shraddha].</ref>

Source: DDSA: The practical Sanskrit-English dictionary<ref name=":0">Vaman Shivram Apte (1890), The Practical Sanskrit English Dictionary, Poona: Shiralkar & Co., See: [https://archive.org/details/ldpd_7285627_000/page/n1075/mode/2up Shraddha].</ref>

1) To confide, believe, put faith in (with acc. of thing); कः श्रद्धास्यति भूतार्थम् (''kaḥ śraddhāsyati bhūtārtham'') Mk.3.24; कामिन्यः श्रदधुरनार्जवं नरेषु (''kāminyaḥ śradadhuranārjavaṃ nareṣu'') Śi.8.11;9.69; U.7.6; श्रद्दधे त्रिदशगोप- मात्रके दाहशक्तिमिव कृष्णवर्त्मनि (''śraddadhe tridaśagopa- mātrake dāhaśaktimiva kṛṣṇavartmani'') R.11.42.

1) To confide, believe, put faith in (with acc. of thing); कः श्रद्धास्यति भूतार्थम् (''kaḥ śraddhāsyati bhūtārtham'') Mk.3.24; कामिन्यः श्रदधुरनार्जवं नरेषु (''kāminyaḥ śradadhuranārjavaṃ nareṣu'') Śi.8.11;9.69; U.7.6; श्रद्दधे त्रिदशगोप- मात्रके दाहशक्तिमिव कृष्णवर्त्मनि (''śraddadhe tridaśagopa- mātrake dāhaśaktimiva kṛṣṇavartmani'') R.11.42.

5) Respect, reverence.

5) Respect, reverence.

6) Strong or vehement desire; तथापि वैचित्र्य- रहस्यलुब्धाः श्रद्धां विधास्यन्ति सचेतसोऽत्र (''tathāpi vaicitrya- rahasyalubdhāḥ śraddhāṃ vidhāsyanti sacetaso'tra'') Vikr.1.13; युद्धश्रद्धा- पुलकित इव प्राप्तसख्यः करेण (''yuddhaśraddhā- pulakita iva prāptasakhyaḥ kareṇa'') Mu.6.18.

6) Strong or vehement desire; तथापि वैचित्र्य- रहस्यलुब्धाः श्रद्धां विधास्यन्ति सचेतसोऽत्र (''tathāpi vaicitrya- rahasyalubdhāḥ śraddhāṃ vidhāsyanti sacetaso'tra'') Vikr.1.13; युद्धश्रद्धा- पुलकित इव प्राप्तसख्यः करेण (''yuddhaśraddhā- pulakita iva prāptasakhyaḥ kareṇa'') Mu.6.18.<ref name=":0" />

 

=== Sri Aurobindo on Shraddha<ref>Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref> ===

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

The term is derived from two Sanskrit roots: ''shrat'' meaning "truth," "heart" or "faithfulness," and ''dha'', meaning "to direct one’s mind toward." (Yogapedia https://www.yogapedia.com/definition/5360/shraddha)

The term is derived from two Sanskrit roots: ''shrat'' meaning "truth," "heart" or "faithfulness," and ''dha'', meaning "to direct one’s mind toward." (Yogapedia https://www.yogapedia.com/definition/5360/shraddha)

Śraddhā (श्रद्धा) refers to:—Faith; the firm conviction that all of one’s obligations will be fulfilled by performing kṛṣṇa-bhakti. (Wisdom library)

Śraddhā (श्रद्धा) refers to:—Faith; the firm conviction that all of one’s obligations will be fulfilled by performing kṛṣṇa-bhakti. (Wisdom library)

== Shraddha as a Deity ==

== Sri Aurobindo on Shraddha<ref>Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref> ==

in RV. x , 151 invoked as a deity

This soul faith, in some form of itself, is indispensable to the action of the being and without it man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection. It is so central and essential a thing that the Gita can justly say of it that whatever is a man’s ´sraddh¯a, that he is, yo yacchraddhah. sa eva sah. , and, it may be added, whatever he has the faith to see as possible in himself and strive for, that he can create and become. There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as faith in God and the Shakti, faith in the presence and power of the Divine in us and the world, a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection.

=== In the Brahmanas ===

A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the ´sraddh¯a needed for the integral Yoga.

in TBr. she is the daughter of प्रजा-पति, and in S3Br. of the Sun ;

=== In the Itihasa and Puranas ===

This ´sraddh¯a—the English word faith is inadequate to express it—is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding. And that which receives the influence and answers to the call is not so much the intellect, the heart or the life mind, but the inner soul which better knows the truth of its own destiny and mission.

in MBh. she is the daughter of दक्षand wife of धर्म;

in Ma1rkP. she is the mother of काम, and in BhP. the daughter of कर्दमand wife of अङ्गिरस्or मनु) RV.

There the intellect, the heart, or the desires of the life mind may take a prominent place, or even more fortuitous accidents and outward incentives; but if these are all, then there can be no surety of our fidelity to the call and our enduring perseverance in the Yoga. The intellect may abandon the idea that attracted it, the heart weary or fail us, the desire of the life mind turn to other objectives. But outward circumstances are only a cover for the real workings of the spirit, and if it is the spirit that has been touched, the inward soul that has received the call, the ´sraddh¯a will remain firm and resist all attempts to defeat or slay it.  

Dharmadeva had a son named kāma by śraddhā. (viṣṇu purāṇa, Part 1, Chapter 7).

There will very possibly be many of those trying obscurations of which even the Vedic Rishis so often complained, “long exiles from the light”, and these may be so thick, the night on the soul may be so black that faith may seem utterly to have left us. But through it all the spiritwithin will be keeping its unseen hold and the soul will return with a new strength to its assurance which was only eclipsed and not extinguished, because extinguished it cannot be when once the inner self has known and made its resolution.1

ŚRADDHĀ IV . Daughter born to kardama prajāpati by Devahūti. She became the wife of aṅgiras. They had two sons, Utatthya and bṛhaspati and four daughters, sinīvālī, kuhū, rākā and anumati. (bhāgavata, 3rd skandha).

There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite. His progress is an ascent from level to level and each new height brings in other vistas and revelations of the much that has still to be done, bhu¯ ri kartvam, till the divine Shakti has at last taken up all his endeavour and he has only to assent and participate gladly by a consenting oneness in her luminous workings. That which will support him through these changes, struggles, transformations which might otherwise dishearten and baffle,—for the intellect and life and emotion always grasp too much at things, fasten on premature certitudes and are apt to be afflicted and unwilling when forced to abandon that on which they rested,—is a firm faith in the Shakti that is at work and reliance on the guidance of the Master of the Yoga whose wisdom is not in haste and whose steps through all the perplexities of the mind are assured and just and sound, because they are founded on a perfectly comprehending transaction with the necessities of our nature.

Source: archive.org: Puranic Encyclopedia

The faith of the heart and the life mind, like that of the intelligence, must be capable of a constant correction, enlarging and transformation.  

1) Śraddhā (श्रद्धा).—A daughter born to Dakṣa Prajāpati by his wife Praṣūti. Twentyfour daughters were born to them. Of them, thirteen were the wives of Dharmadeva including Śraddhā.

This faith is essentially the secret ´sraddh¯a of the soul, and it is brought more and more to the surface and there satisfied, sustained and increased by an increasing assurance and certainty of spiritual experience. Here too the faith in us must be unattached, a faith that waits upon Truth and is prepared to change and enlarge its understanding of spiritual experiences, to correct mistaken or half-true ideas about them and receive more enlightening interpretations, to replace insufficient by more sufficient intuitions, and to merge experiences that seemed at the time to be final and satisfying in more satisfying combinations with new experience and greater largenesses and transcendences.

Dharmadeva had a son named Kāma by Śraddhā. (Viṣṇu Purāṇa, Part 1, Chapter 7).

Our faith must be an assent that receives all spiritual experience, but with a wide openness and readiness for always more light and truth, an absence of limiting attachment and no such clinging to forms as would interfere with the forward movement of the Shakti towards the integrality of the spiritual being, consciousness, knowledge, power, action and the wholeness of the one and the multiple Ananda.

2) Śraddhā (श्रद्धा).—Sūrya’s daughter. She had several other names such as, Vaivasvatī, Sāvitrī, Prasavitrī etc. (For more details, see under Sāvitrī I),

The faith demanded of us both in its general principle and its constant particular application amounts to a large and ever increasing and a constantly purer, fuller and stronger assent of the whole being and all its parts to the presence and guidance of God and the Shakti. The faith in the Shakti, as long as we are not aware of and filled with her presence, must necessarily be preceded or at least accompanied by a firm and virile faith in our own spiritual will and energy and our power to move successfully towards unity and freedom and perfection. Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit.

3) Śraddhā (श्रद्धा).—Wife of Vaivasvata Manu. (See under Vaivasvata Manu).

At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride.

4) Śraddhā (श्रद्धा).—Daughter born to Kardama Prajāpati by Devahūti. She became the wife of Aṅgiras. They had two sons, Utatthya and Bṛhaspati and four daughters, Sinīvālī, Kuhū, Rākā and Anumati. (Bhāgavata, 3rd Skandha).

The power of the divine universal Shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara.

Source: archive.org: Shiva Purana - English Translation

The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete.

Śraddhā (श्रद्धा, “faith”) is one of the twenty-four daughters of Dakṣa by Prasūti: one of the three daughters of Svāyambhuvamanu and Śatarūpā, according to the Śivapurāṇa 2.1.16:—“Dakṣa begot twenty-four daughters. Thirteen daughters Śraddhā etc. were given to Dharma in marriage by Dakṣa. O lordly sage, listen to the names of Dharma’s wives. Their names are [Śraddhā (faith),...]. Thereupon the entire universe consisting of three worlds, mobile and immobile was filled (with progeny). Thus according to their own actions and at the bidding of Śiva innumerable famous Brahmins were born out of the various living beings”.

The intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it is the last perfection of faith in the Shakti.

1a) Śraddhā (श्रद्धा).—A daughter of Kardama married to Angirasa. Mother of four daughters—Sinīvālī, Kuhū, Rākā and Anumatī and sons Utathya and Bṛhaspati.*

This faith we must have and develop to perfection that all things are the workings under the universal conditions of a supreme self-knowledge and wisdom, that nothing done in us or around us is in vain or without its appointed place and just significance, that all things are possible when the Ishwara as our supreme Self and Spirit takes up the action and that all that has been done before and all that he will do hereafter was and will be part of his infallible and foreseeing guidance and intended towards the fruition of our Yoga and our perfection and our life work. This faith will be more and more justified as the higher knowledge opens, we shall begin to see the great and small significances that escaped our limited mentality and faith will pass into knowledge.

The highest state of the assent, the ´sraddh¯a of the being will be when we feel the presence of the Ishwara and feel all our existence and consciousness and thought and will and action in his hand and consent in all things and with every part of our self and nature to the direct and immanent and occupying will of the Spirit. And that highest perfection of the ´sraddh¯a will also be the opportunity and perfect foundation of a divine strength: it will base, when complete, the development and manifestation and the works of the luminous supramental Shakti.

 

1c) A wife of Śrāddhadeva and mother of ten sons; observed ''payovrata'' and wanted the birth of a daughter. Ilā was born.*

 

2a) Śrāddha (श्राद्ध).—A son of Śatrughna, the son of Anādhṛṣṭhi.*

 

 

Śraddhā (श्रद्धा) refers to one of the daughters of Dakṣa and Prasūti: one of the two daughters of Manu-svāyaṃbhuva and Śatarūpā, according to the Vaṃśa (‘genealogical description’) of the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—Accordingly, Ākūti was married to Ruci and Prasūti to Dakṣa. Dakṣa produced in Prasūti twenty-four daughters. [...] [Dakṣa gave thirteen daughters Śraddhā and others to Dharma.]

 

 

Śraddhā^1 (commonly translated as ‘Faith’), daughter of Daksha and wife of Dharma. § 115 (Aṃśāvat.): I, 66, 2578.

 

ŚRADDHĀ I . A daughter born to dakṣa prajāpati by his wife Praṣūti. Twentyfour daughters were born to them. Of them, thirteen were the wives of Dharmadeva including śraddhā.

 

 

 

In the Pancharatra tradition, shraddha is one of the twenty-four emanations of Lakṣmī accompanying Nārāyaṇa. This particular manifestation couples with his counterpart form called Padmanābha and together they form the eleventh celestial couple. (Wisdom Library)

 

In Shakta philosophy, shraddha is one of the names attributed to Devī, as chanted by the Vedas in their hymns, who were at the time incarnated in their personified forms. (''Devī-bhāgavata-purāṇa'' chapter 5.51-68, called “the narrative of Hayagrīva”.) (Wisdom library)

== Śraddhā: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk ==

== Śraddhā: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk ==

In view of the above, it appears that śraddhā is a unique Indian indigenous construct that needs to be studied to help us understand not only the psychology of Indian people but also of people in societies which are similarly inclined. Understanding śraddhā is also likely to help us understand other major constructs. It should also help us understand interpersonal relationships, since śraddhā is the foundation of many relationships, which hitherto has been neglected by researchers. It is hoped that the thick description of the construct of śraddhā and the proposed nomological network will contribute to both Indian and global psychologies, and stimulate both basic and applied research.<ref>Dharm P. S. Bhawuk, [https://journals.sagepub.com/doi/pdf/10.1177/0971333620906758 Sraddha: Construct Definition from the Bhagavad-Gita], SAGE Journals, Volume 32, Issue 1.</ref>

In view of the above, it appears that śraddhā is a unique Indian indigenous construct that needs to be studied to help us understand not only the psychology of Indian people but also of people in societies which are similarly inclined. Understanding śraddhā is also likely to help us understand other major constructs. It should also help us understand interpersonal relationships, since śraddhā is the foundation of many relationships, which hitherto has been neglected by researchers. It is hoped that the thick description of the construct of śraddhā and the proposed nomological network will contribute to both Indian and global psychologies, and stimulate both basic and applied research.<ref>Dharm P. S. Bhawuk, [https://journals.sagepub.com/doi/pdf/10.1177/0971333620906758 Sraddha: Construct Definition from the Bhagavad-Gita], SAGE Journals, Volume 32, Issue 1.</ref>

== References ==

== References ==

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