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Line 10: − Śraddhā (faith) is to believe in what you do not see and the reward is in seeing what you believed.<ref>K.V.Anantharaman (2010), Siva Gita A Critical Study. See: [https://shodhganga.inflibnet.ac.in/bitstream/10603/295754/14/15_appendix.pdf Faith (Glossary)]</ref>+ − Śraddhā (श्रद्धा) refers to “faith in the statements of scripture awakened when one has accumulated pious devotional activities over many births or by the association and mercy of a pure Vaiṣṇava; the first manifestation of the creeper of devotion. The inner essence of the seed of ''śraddhā'' is the conception implanted within the disciple’s heart to serve Śrī Śrī Rādhā-Kṛṣṇa in a particular capacity”.<ref>Srimad Bhaktivedanta Narayana Goswami Maharaja (2015), Srimad Bhagavad Gita, Vrindavana: Gaudiya Vedanta Publications. See: [https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/32-bhagavad-gita/file Sraddha (Glossary)]</ref>+ − Śraddhā (श्रद्धा) refers to:—Faith in the statements of the ''śāstras'' which is awakened after accumulating pious devotional credits over many births.<ref>Srila Bhaktivinoda Thakura (2003), Sri Bhajana Rahasya, Vrindavan: Gaudiya Vedanta Publications. See: [https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/3-bhajana-rahasya/file Sraddha (Glossary)]</ref>+ − Śraddhā (श्रद्धा) refers to:—Faith; the firm conviction that all of one’s obligations will be fulfilled by performing kṛṣṇa-bhakti.<ref>Srimad Bhaktivedanta Narayana Goswami Maharaja (2010), Sri Brhad Bhagavatamrta, Vrndavana: Gaudiya Vedanta Publications. See: [https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/9-brhad-bhagavatamrta-canto-2-volume-1/file Sraddha (Glossary)]</ref> + + + + + + + + + + + + + Line 25:
Line 37: − Śraddhā (श्रद्धा).—+ Line 42:
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Line 114: − + − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + − Jñāna or knowledge is seen as mediating between śraddhā and moksa or liberation. This relationship is moderated by tatparah (or eager engagement in the spiritual practice one has chosen) and samyatendriyah (or practicing self-restraint). + − Śraddhā is considered as one of the highest virtues. It is a gift of the Supreme. It always bears fruits which carry over to the next life. + − The highest quality of śraddhā is that of a devotee. From interpersonal perspective, śraddhā is an emotion one has for another person, a deity or śāstra (scriptural text or instructions in such texts that guide human behaviour). + − Śraddhā reflects the basic nature of people. Absence of śraddhā causes all efforts to go in vain. + − It is hoped that explication of the indigenous construct, śraddhā, will also enrich our understanding of adhyātma or spirituality.+ − + − === Deriving the meaning of the construct of śraddhā from the Bhagavad-Gītā. ===+ − Śraddhā appears in the Bhagavad-Gītā 17 times in 15 verses of eight cantos, specifically, 3.31, 4.39, 6.37, 6.47, 7.21 (twice), 7.22, 9.23, 12.2, 12.20, 17.1, 17.2, 17.3 (twice), 17.13, 17.17 and 18.71. − The opposite of śraddhā, which is aśraddhā, also appears four times in three cantos, specifically in verses, 4.40, 9.3, 17.13 (as a compound word, śraddhā virahitam or without śraddhā) and 17.28. + − In Canto 17, śraddhā is defined with respect to the three gunas (quality or innate tendencies) of sāmkhya darśana or philosophy. + + − Further, śraddhā is also used to explicate other constructs like yajña, tapas (austerities), dāna (charity) and karma (action), thus highlighting the importance of this construct in understanding Indian worldview and psychology.+ − The analyses of śraddhā gave eight themes, and the analysis of aśraddhā gave one theme. The nine themes derived from the analyses of the 19 verses from the Bhagavad-Gītā are presented in the next section.+ − === Śraddhā: Not finding faults ===+ − − + − In verse 4.394, Krsna tells Arjuna that a person who has śraddhā, is eagerly engaged in the spiritual practice that one has chosen, is in control of his or her senses and achieves jñāna or knowledge of the self. In a spiritual journey, one has to be eagerly engaged in the practice one has selected, and the effort must lead to control of the senses. However, without śraddhā, all the effort and control of senses go in vain. Śraddhā is considered a necessary condition for spiritual practices. Ādi Śankar emphasises in his commentary that external practices can be performed by even fraudulent or deceitful people, but such practices would not lead to knowledge. He indicates that śraddhā is an internal quality. − The importance of śraddhā for the practice of spirituality is clearly laid out in this verse. The second line of the verse points out to the consequence of achieving jñāna—one immediately achieves unparalleled or supreme peace, which is interpreted as moksa by Ādi Śankar. Thus, we see in this verse a model where śraddhā is seen as the antecedent of jñāna. However, this relationship is moderated by tatparah or eager engagement in a spiritual practice and samyatendriyah or practice of self-restraint5. Jñāna (or knowledge) mediates between śraddhā (reverence) and moksa or liberation. Since moksa is the highest pursuit of life in India (the other three are: dharma or duty, artha or wealth and kāma or pleasure), śraddhā occupies an important place in the worldview of Indians.+ − In verse 18.716, Krsna tells Arjuna that those who have śraddhā and are also not envious (ansūyah), even by listening to the dialogue (in the Bhagavad-Gītā), definitely become free and go to auspicious places (beyond earth) because of their meritorious karma or actions. In this and the previous verse (18.70), Krsna emphasises the merit of studying the Bhagavad-Gītā, and in doing so employs śraddhā and ansūya (absence of envy) as the two virtues. It builds on what is presented earlier in the analysis of verse 3.31, where ansūya was also emphasised along with śraddhā. Thus, the importance of śraddhā is emphasised for achieving moksa, which is one of the four purusārthas or life pursuits prescribed for the Indians. It should also be noted that people can have śraddhā for texts like the Bhagavad-Gītā.+ − + − The question Arjuna asks of Krsna in verse 6.377 is one of the many important questions he asks in the Bhagavad-Gītā. He asks Krsna what happens ultimately to the person who has śraddhā but fails to make the necessary effort. This question builds on verse 4.39, though after many things have been explained in between. In verse 4.39 śraddhā was presented as necessary condition for achieving jñāna, and it is in this context that Arjuna asks Krsna about what happens when śraddhā is present but one does not succeed in the path of spirituality because of unsteady manas or mind8. In verses 6.39–6.47, Krsna explains that nothing is lost for the person who has śraddhā and who has made some effort. Such a person picks up in the next life from the same state that he or she has been in the present life; that is, no merit is lost in transitioning to a new life. Thus, śraddhā is not only the necessary condition, but always bears fruits that are never lost.+ − + − === Śraddhā: A divine grace ===+ − In verse 7.21,10 Krsna tells Arjuna that any devotee who wants to worship with śraddhā, whatever form of deity it may be, Krsna bestows acalam or unflinching śraddhā to that devotee so that he or she can worship that deity. There are two points to be noted in this verse. First, Krsna does not discriminate among devotees who have śraddhā; they can worship whichever form of deity they want to. In other words, we are free to choose the spiritual practice, and Krsna endows us with the necessary śraddhā, based on what we bring to the practice. Second, Krsna blesses people who have śraddhā. In other words, śraddhā shown by human beings begets divine śraddhā or śraddhā from Krsna. − Verse 7.2211 continues from the previous one, and Krsna states that when the devotee worships the deity of his or her choice with the divine śraddhā provided by Krsna, his or her desires are fulfilled by Krsna himself. Therefore, śraddhā is not only something that brings one to Krsna but also continues to bring the blessings of Krsna to the devotees, whoever and however they worship. Thus, śraddhā is a gift of God, or a divine grace.+ − === Śraddhā: Always bears fruits ===+ − − This verse is in effect similar to verse 2.40,13 where Krsna proclaims that effort invested in the practice of karmayoga (a spiritual practice in which action is emphasised without attachment to rewards also called niskāma karma), one of the practices of spirituality, neither suffers a loss, nor is there an adverse effect; and even a little bit of practice helps a person to get over his or her biggest of fears. Thus, śraddhā is integral to the procedure that makes efforts bear fruit in the practice of spirituality.+ − === Devotees’ śraddhā: The highest ===+ − In verse 12.2,14 Krsna tells Arjuna that the best spiritual practitioner is one who fixes his or her mind on Krsna and is always engaged in worshipping Krsna with deep śraddhā. This verse is in response to Arjuna’s question about who is a better spiritual practitioner, one who follows bhaktiyoga or the path of devotion, or one who follows jñānayoga or the path of knowledge. Since śraddhā is used to characterise bhaktiyoga, its relevance to both the paths of knowledge, as noted earlier in verse 4.39, śraddhāvān labhate jñānam (only those who have śraddhā obtain knowledge) and devotion (as noted in verse 12.2) is unequivocal. − Canto 12 of the Bhagavad-Gītā is called bhaktiyoga, and in verse 12.2 Krsna firmly states that the path of devotion is superior to the path of knowledge and uses śraddhā to define devotion. Further, in the concluding verse Krsna employs śraddhā again to describe the person that is dearest to him. Thus, śraddhā is what describes a spiritual practitioner, both who practices bhaktiyoga or the path of devotion and jñānayoga or the path of knowledge.+ − === Śraddhā: For person, deity or śāstra ===+ − Confused about his duty, when Arjuna was inclined to act in a cowardly manner, he surrenders to Krsna as a student, which is captured in verse 2.7.15 He beseeches Krsna to instruct him firmly to do what was best for him. This reflects the śraddhā one places in another person, especially a guru or teacher. At the end of the Bhagavad-Gītā in verse 18.73,16 Arjuna tells Krsna that by Krsna’s grace his confusion was dispelled, he was free of doubts and he had gained his discriminatory faculty. Further, Arjuna tells Krsna that he was ready to follow his instructions. This shows that a student surrenders to his or her teacher, listens to the instructions and carries out the instructions of the teacher. This is showing śraddhā to a person. Thus, śraddhā is an emotion that a student has for a teacher. It should also be noted that people can have śraddhā for any of the various Hindu deities as noted in verse 7.21 presented in section four earlier. In other words, śraddhā is needed in worshipping a deity or pursuing any spiritual practice. Thus, śraddhā is also an emotion one has for a deity. − In verses 12.13–12.19 many attributes like being in a balanced state, not having any negative feeling towards other beings, always being content with whatever comes one’s way, and so forth, are presented to characterise devotees who are dear to Krsna. In the concluding verse of the Canto (12.2017) another quality that is highlighted is that devotees who worship Krsna by surrendering to him with deep śraddhā, and follow the dhārmika or pious and nectar-like (amrta-like) instructions meticulously are dearest to Him. Such instructions refer to what is stated in śāstras or scriptures. What is meant here is that it is not enough to have śraddhā for a person, deity or God but an individual needs to have it also in śāstra (or scriptural text) that guide human behaviour.+ − === Śraddhā shapes a person ===+ − − People with sāttvika śraddhā worship deities, those with rājasika śraddhā worship lesser deities, and those with tāmasika śraddhā worship evil spirits.21 Based on one’s śraddhā and inherent qualities, one not only chooses what one eats but also the kind of yajña, tapas, and dāna one performs.+ − === Absence of śraddhā: Making everything inauspicious ===+ − In verse 4.4022 Krsna tells Arjuna that those who are ignorant, without śraddhā, and sceptical are ruined, completely lose out on achievements both in this world and beyond, and also do not find happiness. In this verse, absence of śraddhā is equated to lack of knowledge. Verse 4.39 also states that only those who have śraddhā obtain knowledge (śraddhāvān labhate jñānam). Further, absence of śraddhā is equated to being sceptical, and śraddhā is also presented as a precondition of happiness. − In verse 9.3,23 Krsna tells Arjuna that people without śraddhā in the teachings of Krsna go through the cycle of life and death without attaining moksa. Verses 17.11, 17.12 and 17.13, point out to three types of yajñas or sacrifices. In verse 17.1324 Krsna tells Arjuna that a yajña is in the nature of tāmasika if it is performed without śraddhā, without mantra, without daksinā or remuneration to the priests, without prasādam or food offerings to people attending the yajña, or without following proper procedure laid out in the śāstras. Thus, this verse is both a prohibition against performing yajña without śraddhā, and an instruction for performing yajña with śraddhā.+ − In verse 17.28,25 Krsna tells Arjuna that not only yajña, but dāna, tapas, and karma also performed without śraddhā are said to be without truth and bear no fruit in this world or beyond. In verses 17.2626 and 17.27,27 the word sat, as it is used in om tatsat, means auspicious, and means that brahman is truth (verse 17.2328). It is also stated that yajña, dāna, tapas, and karma are auspicious and must always be performed (see verses 18.329 and 18.530). When performed without śraddhā these become asat or inauspicious. It is the presence of śraddhā that makes them virtuous. - Śraddhā as the Foundation of Yajña, Dāna, Tapas, and Karma.+ − === Discussion ===+ − The two Samskrt dictionaries by Monier-William and Apte provide the following meaning of the word śraddhā: faith, trust, confidence, trustfulness, faithfulness, belief, wish, desire, willingly, gladly, curiosity (śraddhā mākhyāhinastāvat or just satisfy our curiosity and tell us), purity, respect, reverence, calmness or composure of mind, to consent, assent to, approve and welcome (with na, ‘to disapprove’). − Śraddhā can be of several types. According to the Bhagavad Gītā, the śraddhā of a devotee following the path of devotion is of the highest type. It is clear that śraddhā occupies a central place in whatever path of spirituality is followed. Also śraddhā is the antecedent of jñāna, and the relationship between śraddhā and jñāna is moderated by tatparah (or eager engagement in a practice) and samyatendriyah (or practicing selfrestraint). The value of an individual’s effort who is on the path of spirituality is not lost either. Further, as jñāna acts as a mediator between śraddhā and moksa (or liberation), śraddhā becomes an instrument of moksa, the highest life pursuit of humans in the Indian worldview, the other three being dharma or duty, artha or wealth, and kāma or pleasure. Such a complex understanding cannot be captured by single word translations of the construct of śraddhā in English or other languages;+ + − + − Śraddhā reflects the basic nature of people and a person may be seen more or less as personification of śraddhā. It expresses itself in very different kinds of behaviours that people engage in. For example, many people in India go to temples like the one at Guruvāyura, but depending on their śraddhā, each acts differently. Some go around the temple by walking at normal pace; others walk slowly, foot-to-foot, much like a mindful walk; and yet others roll over sideways in going around the temple. Similarly, in Lhasa, people prostrate in front of temples hundreds of time or go around the temple by prostrating, depending upon their śraddhā. This perhaps illustrates how śraddhā captures the basic nature of people.+ − + − + − + − + Line 195:
Line 287: − + − 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).+ Line 203:
Line 295: − + − + − + − + − + − 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”.+ − + Line 229:
Line 321: − 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.+ − ŚRADDHĀ II . Sūrya's daughter. She had several other names such as, Vaivasvatī, sāvitrī, Prasavitrī etc. + − ŚRADDHĀ III . Wife of vaivasvata manu. +
Adding verses with reference
Shraddha is the rudimentary stage of Bhakti. (Sri Shandilya Bhakti Sutras book)
Shraddha is the rudimentary stage of Bhakti. (Sri Shandilya Bhakti Sutras book)
shraddha (faith) is to believe in what you do not see and the reward is in seeing what you believed.<ref>K.V.Anantharaman (2010), Siva Gita A Critical Study. See: [https://shodhganga.inflibnet.ac.in/bitstream/10603/295754/14/15_appendix.pdf Faith (Glossary)]</ref>
shraddha (श्रद्धा) refers to “faith in the statements of scripture awakened when one has accumulated pious devotional activities over many births or by the association and mercy of a pure Vaiṣṇava; the first manifestation of the creeper of devotion. The inner essence of the seed of ''shraddha'' is the conception implanted within the disciple’s heart to serve Śrī Śrī Rādhā-Kṛṣṇa in a particular capacity”.<ref>Srimad Bhaktivedanta Narayana Goswami Maharaja (2015), Srimad Bhagavad Gita, Vrindavana: Gaudiya Vedanta Publications. See: [https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/32-bhagavad-gita/file Sraddha (Glossary)]</ref>
shraddha (श्रद्धा) refers to:—Faith in the statements of the ''śāstras'' which is awakened after accumulating pious devotional credits over many births.<ref>Srila Bhaktivinoda Thakura (2003), Sri Bhajana Rahasya, Vrindavan: Gaudiya Vedanta Publications. See: [https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/3-bhajana-rahasya/file Sraddha (Glossary)]</ref>
shraddha (श्रद्धा) refers to:—Faith; the firm conviction that all of one’s obligations will be fulfilled by performing kṛṣṇa-bhakti.<ref>Srimad Bhaktivedanta Narayana Goswami Maharaja (2010), Sri Brhad Bhagavatamrta, Vrndavana: Gaudiya Vedanta Publications. See: [https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/9-brhad-bhagavatamrta-canto-2-volume-1/file Sraddha (Glossary)]</ref>
(Wisdom library - https://www.wisdomlib.org/definition/shraddha)
(Wisdom library - https://www.wisdomlib.org/definition/shraddha)
Jnana or knowledge is seen as mediating between shraddha and moksa or liberation. This relationship is moderated by tatparah (or eager engagement in the spiritual practice one has chosen) and samyatendriyah (or practicing self-restraint).
shraddha is considered as one of the highest virtues. It is a gift of the Supreme. It always bears fruits which carry over to the next life.
The highest quality of shraddha is that of a devotee. From interpersonal perspective, shraddha is an emotion one has for another person, a deity or shastra (scriptural text or instructions in such texts that guide human behaviour).
shraddha reflects the basic nature of people. Absence of shraddha causes all efforts to go in vain.
It is hoped that explication of the indigenous construct, shraddha, will also enrich our understanding of adhyatma or spirituality.
In Canto 17, shraddha is defined with respect to the three gunas (quality or innate tendencies) of sāmkhya darśana or philosophy.<ref name=":4" />
== व्युत्पत्तिः ॥ Etymology ==
== व्युत्पत्तिः ॥ Etymology ==
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.
shraddha (श्रद्धा).—
1) Trust, faith, belief, confidence.
1) Trust, faith, belief, confidence.
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)
The two Samskrt dictionaries by Monier-William and Apte provide the following meaning of the word shraddha: faith, trust, confidence, trustfulness, faithfulness, belief, wish, desire, willingly, gladly, curiosity (śraddhā mākhyāhinastāvat or just satisfy our curiosity and tell us), purity, respect, reverence, calmness or composure of mind, to consent, assent to, approve and welcome (with na, ‘to disapprove’).<ref name=":4" />
== Types of Shraddha ==
== Types of Shraddha ==
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७- ३॥
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७- ३॥
यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७- ४॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 17 (Shraddha Traya Vibhaga Yoga)]</ref>”
यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७- ४॥<ref name=":5">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%A6%E0%A5%8D%E0%A4%A7%E0%A4%BE%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 17 (Shraddha Traya Vibhaga Yoga)]</ref>”
इति श्रीभगवद्गीतायां १७ अध्यायः ॥<ref name=":2" /><ref name=":1">Raja Radha Kanta Deva (1967), Shabdakalpadrum (Part 5), Varanasi: The Chowkhamba Sanskrit Series Office. See: [https://archive.org/details/ShabdaKalpadrumaComplete/page/n2861/mode/2up Shraddha]</ref>
इति श्रीभगवद्गीतायां १७ अध्यायः ॥<ref name=":2" /><ref name=":1">Raja Radha Kanta Deva (1967), Shabdakalpadrum (Part 5), Varanasi: The Chowkhamba Sanskrit Series Office. See: [https://archive.org/details/ShabdaKalpadrumaComplete/page/n2861/mode/2up Shraddha]</ref>
In the Bhagavad Gita, Sri Krishna says,
In the Bhagavad Gita, Sri Krishna says,
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४-३९॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4 (Jnana Karma Sannyasa Yoga)]</ref>
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४-३९॥<ref name=":6">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4 (Jnana Karma Sannyasa Yoga)]</ref>
Meaning: The one who is full of faith (shraddha) and zeal and has subdued his senses obtains knowledge; having obtained knowledge, he soon attains Supreme Peace.<ref name=":3" />
Meaning: The one who is full of faith (shraddha) and zeal and has subdued his senses obtains knowledge; having obtained knowledge, he soon attains Supreme Peace.<ref name=":3" />
The analysis of Bhagavad Gita resulted in nine themes, and many behavioural outcomes of shraddha such as not finding faults in others.
Further, shraddha is also used to explicate other constructs like yajña, tapas (austerities), dāna (charity) and karma (action), thus highlighting the importance of this construct in understanding Indian worldview and psychology.
The analyses of shraddha gave eight themes, and the analysis of ashraddha gave one theme. The nine themes derived from the analyses of the 19 verses from the Bhagavad-Gītā are presented in the next section.<ref name=":4" />
== In the Yoga Sutras ==
== In the Yoga Sutras ==
The highest state of the assent, the shraddha 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 shraddha 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.
The highest state of the assent, the shraddha 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 shraddha 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.
== Śraddhā: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk ==
== shraddha: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk ==
The analysis of Bhagavad Gita resulted in nine themes, and many behavioural outcomes of śraddhā such as not finding faults in others.
In this article, the construct of shraddha is derived from the Bhagavad-Gītā, a dialogue between Shri Krsna and Arjuna, which takes place in the Mahābhārata after Arjuna shares his quandary with him relating to fighting his kins.<ref name=":4" />
=== Deriving the meaning of the construct of shraddha from the Bhagavad-Gītā. ===
shraddha appears in the Bhagavad-Gītā 17 times in 15 verses of eight cantos, specifically,
3.31, 4.39, 6.37, 6.47, 7.21 (twice), 7.22, 9.23, 12.2, 12.20, 17.1, 17.2, 17.3 (twice), 17.13, 17.17, 18.71
17.17
श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥<ref name=":5" />
The opposite of shraddha, which is ashraddha, also appears four times in three cantos, specifically in verses, 4.40, 9.3, 17.13 (as a compound word, śraddhā virahitam or without shraddha) and 17.28.
=== shraddha: Not finding faults ===
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥३.३०॥
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३.३१॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 3 (Karma Yoga)]</ref>
In verse 3.31, Krsna tells Arjuna that those people who always follow Krsna’s directive (given in verse 3.30), who have shraddha in him (śraddhāvantah) and who are not jealous of him (anasuyantah), become free of the bondage of karma. In this verse, Krsna contrasts shraddha with asūya (envy, jealousy or indignation caused by happiness of others), illustrating that when we have shraddha for someone, we do not find fault with that person or envy the achievements of that person. Thus, shraddha is associated with anasūya (absence of envy/jealousy), and a '''behavioural outcome of shraddha is not finding faults in others'''. This has implications for practice in that spiritual practitioners should cultivate shraddha and anasūya. Thus, shraddha can be viewed as the fruition of not harbouring asūya or jealousy for anyone, thus breaking the boundaries between self and others.
=== shraddha and moksa ===
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४.३९॥<ref name=":6" />
In verse 4.39, Krsna tells Arjuna that a person who has shraddha, is eagerly engaged in the spiritual practice that one has chosen, is in control of his or her senses and achieves jñāna or knowledge of the self. In a spiritual journey, one has to be eagerly engaged in the practice one has selected, and the effort must lead to control of the senses. However, without shraddha, all the effort and control of senses go in vain. shraddha is considered a necessary condition for spiritual practices. Adi Shankaracharya emphasises in his commentary that external practices can be performed by even fraudulent or deceitful people, but such practices would not lead to knowledge. He indicates that shraddha is an internal quality.
The importance of shraddha for the practice of spirituality is clearly laid out in this verse. The second line of the verse points out to the consequence of achieving jñāna—one immediately achieves unparalleled or supreme peace, which is interpreted as moksa by Adi Shankaracharya. Thus, we see in this verse a model where shraddha is seen as the '''antecedent of jñāna'''. However, this relationship is moderated by tatparah or eager engagement in a spiritual practice and samyatendriyah or practice of self-restraint. Jñāna (or knowledge) mediates between shraddha (reverence) and moksa or liberation. Since moksa is the highest pursuit of life in Bharata (the other three are: dharma or duty, artha or wealth and kāma or pleasure), shraddha occupies an important place in the Bharatiya worldview.
अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥१८- ७०॥
श्रद्धावाननसूयश्च शृणुयादपि यो नरः । सोऽपि मुक्तः शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम् ॥१८.७१॥<ref name=":7">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%AE%E0%A5%8B%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 18 (Moksha Sannyasa Yoga)]</ref>
In verse 18.71, Krsna tells Arjuna that those who have shraddha and are also not envious (ansūyah), even by listening to the dialogue (in the Bhagavad-Gītā), definitely become free and go to auspicious places (beyond earth) because of their meritorious karma or actions. In this and the previous verse (18.70), Krsna emphasises the merit of studying the Bhagavad-Gītā, and in doing so employs shraddha and anasūya (absence of envy) as the two virtues. It builds on what is presented earlier in the analysis of verse 3.31, where anasūya was also emphasised along with shraddha. Thus, the '''importance of shraddha is emphasised for achieving moksa''', which is one of the four purusārthas or life pursuits prescribed for Bharatiyas. It should also be noted that people can have shraddha for texts like the Bhagavad-Gītā.
=== shraddha: The highest of virtues with everlasting outcomes ===
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६.३७॥
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥६.४७॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%AF%E0%A4%AE%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 6 (Atma Samyama Yoga)]</ref>
The question Arjuna asks of Krsna in verse 6.37 is one of the many important questions he asks in the Bhagavad-Gītā. He asks Krsna what happens ultimately to the person who has shraddha but fails to make the necessary effort. This question builds on verse 4.39, though after many things have been explained in between. In verse 4.39 shraddha was presented as necessary condition for achieving jñāna, and it is in this context that Arjuna asks Krsna about what happens when shraddha is present but one does not succeed in the path of spirituality because of unsteady manas or mind. In verses 6.39–6.47, Krsna explains that nothing is lost for the person who has shraddha and who has made some effort. Such a person picks up in the next life from the same state that he or she has been in the present life; that is, no merit is lost in transitioning to a new life. Thus, shraddha is not only the necessary condition, but always bears fruits that are never lost.
In verse 6.47, Krsna eulogises shraddha as the highest virtue and says that even among yogins (practitioners of yoga) the best is one who chants the name of Krsna surrendering with shraddha. It can be seen that shraddha is a bhāva (or emotion) that one has for another person, and it is often expressed as—I have shraddha for X (where X is a target person, or a text as noted earlier). Considering that Krsna is considered Supreme being personified, shraddha is something that one has for Him. Thus, shraddha is one of the highest virtues, and it bears fruits that do not diminish in value with rebirth.
=== shraddha: A divine grace ===
यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥७.२१॥
स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥७.२२॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%B5%E0%A4%BF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 7 (Jnana Vijnana Yoga)]</ref>
In verse 7.21, Krsna tells Arjuna that any devotee who wants to worship with shraddha, whatever form of deity it may be, Krsna bestows acalam or unflinching shraddha to that devotee so that he or she can worship that deity. There are two points to be noted in this verse. First, Krsna does not discriminate among devotees who have shraddha; they can worship whichever form of deity they want to. In other words, we are free to choose the spiritual practice, and Krsna endows us with the necessary shraddha, based on what we bring to the practice. Second, Krsna blesses people who have shraddha. In other words, shraddha shown by human beings begets divine shraddha or shraddha from Krsna.
Verse 7.22, continues from the previous one, and Krsna states that when the devotee worships the deity of his or her choice with the divine shraddha provided by Krsna, his or her desires are fulfilled by Krsna himself. Therefore, shraddha is not only something that brings one to Krsna but also continues to bring the blessings of Krsna to the devotees, whoever and however they worship. Thus, shraddha is a gift of the Supreme, or a divine grace.
=== shraddha: Always bears fruits ===
येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥९.२३॥<ref name=":8">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%B5%E0%A4%BF%E0%A4%A6%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%9C%E0%A4%97%E0%A5%81%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 9 (Raja Vidya Raja Guhya Yoga)]</ref>
In verse 9.23, Krsna tells Arjuna that those devotees who worship other devas (Śiva, Indra, Rudra and so forth) with shraddha are still worshipping Krsna, albeit not following proper procedure. This verse elaborates on the ideas presented in verses 7.21 and 7.22, and states that even if shraddha is placed in other deities, and not Krsna, such ‘misplaced’ shraddha is still placed in him. Thus, shraddha never gets misplaced and always bears fruit.
This verse is in effect similar to verse 2.40, where Krsna proclaims that effort invested in the practice of karmayoga (a spiritual practice in which action is emphasised without attachment to rewards also called nishkama karma), one of the practices of spirituality, neither suffers a loss, nor is there an adverse effect; and even a little bit of practice helps a person to get over his or her biggest of fears. Thus, shraddha is integral to the procedure that makes efforts bear fruit in the practice of spirituality.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२.४०॥<ref name=":9">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A4%BE%E0%A4%99%E0%A5%8D%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 2 (Sankhya Yoga)]</ref>
=== Devotees’ shraddha: The highest ===
मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२.२॥<ref name=":10">Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%AD%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 12 (Bhakti Yoga)]</ref>
In verse 12.2, Krsna tells Arjuna that the best spiritual practitioner is one who fixes his or her mind on Krsna and is always engaged in worshipping Krsna with deep shraddha. This verse is in response to Arjuna’s question about who is a better spiritual practitioner, one who follows bhaktiyoga or the path of devotion, or one who follows jñānayoga or the path of knowledge. Since shraddha is used to characterise bhaktiyoga, its relevance to both the paths of knowledge, as noted earlier in verse 4.39, śraddhāvān labhate jñānam (only those who have shraddha obtain knowledge) and devotion (as noted in verse 12.2) is unequivocal.
Canto 12 of the Bhagavad-Gītā is called bhaktiyoga, and in verse 12.2 Krsna firmly states that the path of devotion is superior to the path of knowledge and uses shraddha to define devotion. Further, in the concluding verse Krsna employs shraddha again to describe the person that is dearest to him. Thus, '''shraddha is what describes a spiritual practitioner, both who practices bhaktiyoga or the path of devotion and jñānayoga or the path of knowledge.'''
=== shraddha: For person, deity or śāstra ===
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२.७॥<ref name=":9" />
Confused about his duty, when Arjuna was inclined to act in a cowardly manner, he surrenders to Krsna as a student, which is captured in verse 2.7. He beseeches Krsna to instruct him firmly to do what was best for him. This reflects the shraddha one places in another person, especially a guru or teacher.
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥१८.७३॥<ref name=":7" />
At the end of the Bhagavad-Gītā in verse 18.73, Arjuna tells Krsna that by Krsna’s grace his confusion was dispelled, he was free of doubts and he had gained his discriminatory faculty. Further, Arjuna tells Krsna that he was ready to follow his instructions. This shows that a student surrenders to his or her teacher, listens to the instructions and carries out the instructions of the teacher. This is showing shraddha to a person. Thus, shraddha is an emotion that a student has for a teacher.
It should also be noted that people can have shraddha for any of the various Hindu deities as noted in verse 7.21 presented in section four earlier. In other words, shraddha is needed in worshipping a deity or pursuing any spiritual practice. Thus, shraddha is also an emotion one has for a deity.
अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२.१३॥
संतुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥१२.१४॥
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥१२.१५॥
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥१२.१६॥
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति । शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥१२.१७॥
समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१२.१८॥
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२.१९॥<ref name=":10" />
In this article, the construct of śraddhā is derived from the Bhagavad-Gītā, a dialogue between Shri Krsna and Arjuna, which takes place in the Mahābhārata after Arjuna shares his quandary with him relating to fighting his kins.
In verses 12.13–12.19 many attributes like being in a balanced state, not having any negative feeling towards other beings, always being content with whatever comes one’s way, and so forth, are presented to characterise devotees who are dear to Krsna.
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२.२०॥<ref name=":10" />
In the concluding verse of the Canto (12.20) another quality that is highlighted is that devotees who worship Krsna by surrendering to him with deep shraddha, and follow the dharmika or pious and nectar-like (amrta-like) instructions meticulously are dearest to Him. Such instructions refer to what is stated in śāstras or scriptures. What is meant here is that it is not enough to have shraddha for a person or deity but an individual needs to have it also in śāstra (or scriptural text) that guide human behaviour.
=== shraddha shapes a person ===
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥<ref name=":5" />
In verse 17.1 Arjuna says to Krsna, “People who do not follow the method given in śāstras or scriptures, but worship with shraddha, what is their nature? Are they sāttvika (calmness or illumination), rājasika (or dynamism), or tāmasika (or inertia)?” This question allows us to synthesise the three gunas as enunciated in sān˙khya darśana with shraddha.
त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥<ref name=":5" />
In verse 17.2, Krsna tells Arjuna that shraddha is of three types, sāttvika, rājasika and tāmasika, and it depends on the inner nature of a person, thus providing the typology of shraddha from the perspective of sān˙khya philosophy.
In verse 3.313, Krsna tells Arjuna that those people who always follow Krsna’s directive (given in verse 3.30), who have śraddhā in him (śraddhāvantah) and who are not jealous of him (anasuyantah), become free of the bondage of karma. In this verse, Krsna contrasts śraddhā with asūya (envy, jealousy or indignation caused by happiness of others), illustrating that when we have śraddhā for someone, we do not find fault with that person or envy the achievements of that person. Thus, śraddhā is associated with ansūya (absence of envy/jealousy), and a behavioural outcome of śraddhā is not finding faults in others. This has implications for practice in that spiritual practitioners should cultivate śraddhā and ansūya. Thus, śraddhā can be viewed as the fruition of not harbouring asūya or jealousy for anyone, thus breaking the boundaries between self and others.
=== Śraddhā and moksa ===
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥<ref name=":5" />
In verse 17.3, Krsna tells Arjuna that shraddha reflects the basic nature of people, and whatever is the nature of shraddha of a person, so becomes that person. shraddha is used twice in this verse, and it captures two important points. First, shraddha reflects the basic nature of people. And second, people are the personification of shraddha.
People with sāttvika shraddha worship deities, those with rājasika shraddha worship lesser deities, and those with tāmasika shraddha worship evil spirits. Based on one’s shraddha and inherent qualities, one not only chooses what one eats but also the kind of yajña, tapas, and dāna one performs.
=== Śraddhā: The highest of virtues with everlasting outcomes ===
=== Absence of shraddha: Making everything inauspicious ===
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४.४०॥<ref name=":6" />
In verse 6.47,9 Krsna eulogises śraddhā as the highest virtue and says that even among yogins (practitioners of yoga) the best is one who chants the name of Krsna surrendering with śraddhā. It can be seen that śraddhā is a bhāva (or emotion) that one has for another person, and it is often expressed as—I have śraddhā for X (where X is a target person, or a text as noted earlier). Considering that Krsna is considered God personified, śraddhā is something that one has for God. Thus, śraddhā is one of the highest virtues, and it bears fruits that do not diminish in value with rebirth.
In verse 4.40 Krsna tells Arjuna that those who are ignorant, without shraddha, and sceptical are ruined, completely lose out on achievements both in this world and beyond, and also do not find happiness. In this verse, absence of shraddha is equated to lack of knowledge.
Verse 4.39 also states that only those who have shraddha obtain knowledge (śraddhāvān labhate jñānam). Further, absence of shraddha is equated to being sceptical, and shraddha is also presented as a precondition of happiness.
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९.३॥<ref name=":8" />
In verse 9.3, Krsna tells Arjuna that people without shraddha in the teachings of Krsna go through the cycle of life and death without attaining moksa.
In verse 9.23,12 Krsna tells Arjuna that those devotees who worship other devas (Śiva, Indra, Rudra and so forth) with śraddhā are still worshipping Krsna, albeit not following proper procedure. This verse elaborates on the ideas presented in verses 7.21 and 7.22, and states that even if śraddhā is placed in other deities, and not Krsna, such ‘misplaced’ śraddhā is still placed in him. Thus, śraddhā never gets misplaced and always bears fruit.
अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥
अभिसंधाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥१७.१२॥
विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥<ref name=":5" />
Verses 17.11, 17.12 and 17.13, point out to three types of yajñas or sacrifices. In verse 17.13 Krsna tells Arjuna that a yajña is in the nature of tāmasika if it is performed without shraddha, without mantra, without daksinā or remuneration to the priests, without prasādam or food offerings to people attending the yajña, or without following proper procedure laid out in the śāstras. Thus, this verse is both a prohibition against performing yajña without shraddha, and an instruction for performing yajña with shraddha.
अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥<ref name=":5" />
In verse 17.28, Krsna tells Arjuna that not only yajña, but dāna, tapas, and karma also performed without shraddha are said to be without truth and bear no fruit in this world or beyond.
In verse 17.118Arjuna says to Krsna, “People who do not follow the method given in śāstras or scriptures, but worship with śraddhā, what is their nature? Are they sāttvika (calmness or illumination), rājasika (or dynamism), or tāmasika (or inertia)?” This question allows us to synthesise the three gunas as enunciated in sān˙khya darśana with śraddhā. In verse 17.2,19 Krsna tells Arjuna that śraddhā is of three types, sāttvika, rājasika and tāmasika, and it depends on the inner nature of a person, thus providing the typology of śraddhā from the perspective of sān˙khya philosophy. In verse 17.3,20 Krsna tells Arjuna that śraddhā reflects the basic nature of people, and whatever is the nature of śraddhā of a person, so becomes that person. Śraddhā is used twice in this verse, and it captures two important points. First, śraddhā reflects the basic nature of people. And second, people are the personification of śraddhā.
सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥१७.२६॥
यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥१७.२७॥
ॐतत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥१७.२३॥<ref name=":5" />
In verses 17.26 and 17.27, the word sat, as it is used in om tatsat, means auspicious, and means that brahman is truth (verse 17.23).
It is also stated that yajña, dāna, tapas, and karma are auspicious and must always be performed (see verses 18.329 and 18.530). When performed without shraddha these become asat or inauspicious. It is the presence of shraddha that makes them virtuous. - shraddha as the Foundation of Yajña, Dāna, Tapas, and Karma.
=== Synopsis ===
shraddha can be of several types. According to the Bhagavad Gītā, the shraddha of a devotee following the path of devotion is of the highest type. It is clear that shraddha occupies a central place in whatever path of spirituality is followed. Also shraddha is the antecedent of jñāna, and the relationship between shraddha and jñāna is moderated by tatparah (or eager engagement in a practice) and samyatendriyah (or practicing selfrestraint). The value of an individual’s effort who is on the path of spirituality is not lost either. Further, as jñāna acts as a mediator between shraddha and moksa (or liberation), shraddha becomes an instrument of moksa, the highest life pursuit of humans in the Indian worldview, the other three being dharma or duty, artha or wealth, and kāma or pleasure. Such a complex understanding cannot be captured by single word translations of the construct of shraddha in English or other languages;
According to the Bhagavad-Gītā, one must always perform yajña, dāna, tapas, and karma. When one gives away something (dāna), one may suffer some loss but that may be considered tyāga or sacrifice, which is considered a kind of tapas. Considering the complex relationship between dāna and tapas, I would like to propose that dāna and tapas are interrelated constructs and can be visualised as occupying a common semantic space. In a similar fashion, all activities (karma) done for lokasamgraha or for the good of people too may be considered sacrifice or tapas. All karma, dāna, and tapas done with niskāmabhāva or without attachment to the rewards from the expected outcomes are considered sāttvika acts. They are part of a sāttvika yajña, and constitute components of a spiritual practice. Thus, dāna and tapas, karma and tapas, karma and yajña, dāna and yajña and tapas and yajña are pairs of constructs that not only intercorrelate but also share common semantic spaces. What is central to all the activities is that if yajña, dāna, tapas and karma are performed with śraddhā, it makes these four activities part of sat or truth. Its absence makes them go futile as they lose their relationships. Thus, śraddhā occupies a central position in the nomological network of yajña, dāna, tapas and karma.
According to the Bhagavad-Gītā, one must always perform yajña, dāna, tapas, and karma. When one gives away something (dāna), one may suffer some loss but that may be considered tyāga or sacrifice, which is considered a kind of tapas. Considering the complex relationship between dāna and tapas, Prof Bhawuk proposes that dāna and tapas are interrelated constructs and can be visualised as occupying a common semantic space. In a similar fashion, all activities (karma) done for lokasamgraha or for the good of people too may be considered sacrifice or tapas. All karma, dāna, and tapas done with niskāmabhāva or without attachment to the rewards from the expected outcomes are considered sāttvika acts. They are part of a sāttvika yajña, and constitute components of a spiritual practice. Thus, dāna and tapas, karma and tapas, karma and yajña, dāna and yajña and tapas and yajña are pairs of constructs that not only intercorrelate but also share common semantic spaces. What is central to all the activities is that if yajña, dāna, tapas and karma are performed with shraddha, it makes these four activities part of sat or truth. Its absence makes them go futile as they lose their relationships. Thus, shraddha occupies a central position in the nomological network of yajña, dāna, tapas and karma.
shraddha reflects the basic nature of people and a person may be seen more or less as personification of shraddha. It expresses itself in very different kinds of behaviours that people engage in. For example, many people in India go to temples like the one at Guruvāyura, but depending on their shraddha, each acts differently. Some go around the temple by walking at normal pace; others walk slowly, foot-to-foot, much like a mindful walk; and yet others roll over sideways in going around the temple. This perhaps illustrates how shraddha captures the basic nature of people.
In the West, optimists are those who have a positive attitude and find the proverbial glass as half full. They are known to find opportunities even in difficult and dire situations. Contrary to them, pessimists see the glass as half empty, and are often cynical and unwilling to work through challenges to bring about changes in their own personal lives, organisations or societies. It may be considered that such basic nature of the optimists or pessimists reflects śraddhā of the person in self, others, society and the Divine. I believe that śraddhā may be used as a foundational construct for understanding both positive and negative psychologies.
In the West, optimists are those who have a positive attitude and find the proverbial glass as half full. They are known to find opportunities even in difficult and dire situations. Contrary to them, pessimists see the glass as half empty, and are often cynical and unwilling to work through challenges to bring about changes in their own personal lives, organisations or societies. It may be considered that such basic nature of the optimists or pessimists reflects shraddha of the person in self, others, society and the Divine. Prof Bhawuk believes that shraddha may be used as a foundational construct for understanding both positive and negative psychologies.
From interpersonal perspective it was found that śraddhā is an emotion that one has for another person. For example, a śraddhāvan student, much like Arjuna did to Krsna, follows the instructions of a teacher by surrendering to him or her. The teacher fulfils the student’s wish for knowledge and provides necessary instructions to guide him or her to perform his or her duty. The characteristics of śraddhā-based exchange between a teacher and a student will also apply to all superior–subordinate dyads like parent–child, older–brother–younger–brother and so forth. The same dynamics is likely to be at play between a person and his or her deity or God. Since śāstras or scriptural texts, which provide instructions in guiding human behaviour, they too are treated in the same manner by a śraddhāvan individual.
From interpersonal perspective it was found that shraddha is an emotion that one has for another person. For example, a śraddhāvan student, much like Arjuna did to Krsna, follows the instructions of a teacher by surrendering to him or her. The teacher fulfils the student’s wish for knowledge and provides necessary instructions to guide him or her to perform his or her duty. The characteristics of shraddha-based exchange between a teacher and a student will also apply to all superior–subordinate dyads like parent–child, older–brother–younger–brother and so forth. The same dynamics is likely to be at play between a person and his or her deity or God. Since śāstras or scriptural texts, which provide instructions in guiding human behaviour, they too are treated in the same manner by a śraddhāvan individual.
It was noted that though individual effort moderates the relation between śraddhā and liberation, śraddhā is also considered a gift of God or divine grace. Such grace of God that appears as śraddhā can be seen reflected in the daily interactions of spiritual practitioners. For example, a spiritual practitioner’s harmonising behaviour is likely to emerge from his or her neutrality towards all, and not viewing people (or contexts) in terms of dichotomies like friend or enemy, good or bad, favourable or antagonistic, and so forth. Thus, the construct of śraddhā can be employed to examine how social entrepreneurs can possibly effect social change.
It was noted that though individual effort moderates the relation between shraddha and liberation, shraddha is also considered a gift of the Supreme Being or divine grace. Such grace of the divine that appears as shraddha can be seen reflected in the daily interactions of spiritual practitioners. For example, a spiritual practitioner’s harmonising behaviour is likely to emerge from his or her neutrality towards all, and not viewing people (or contexts) in terms of dichotomies like friend or enemy, good or bad, favourable or antagonistic, and so forth. Thus, the construct of shraddha can be employed to examine how social entrepreneurs can possibly effect social change.
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 shraddha 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 shraddha is also likely to help us understand other major constructs. It should also help us understand interpersonal relationships, since shraddha is the foundation of many relationships, which hitherto has been neglected by researchers. It is hoped that the thick description of the construct of shraddha and the proposed nomological network will contribute to both Indian and global psychologies, and stimulate both basic and applied research.<ref name=":4">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>
== Shraddha as a Deity ==
== Shraddha as a Deity ==
in Ma1rkP. she is the mother of काम, and in BhP. the daughter of कर्दमand wife of अङ्गिरस्or मनु) RV.
in Ma1rkP. she is the mother of काम, and in BhP. the daughter of कर्दमand wife of अङ्गिरस्or मनु) RV.
Dharmadeva had a son named kāma by śraddhā. (viṣṇu purāṇa, Part 1, Chapter 7).
Dharmadeva had a son named kāma by shraddha. (viṣṇu purāṇa, Part 1, Chapter 7).
shraddha 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).
Wisdom library
Wisdom library
Source: archive.org: Puranic Encyclopedia
Source: archive.org: Puranic Encyclopedia
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.
1) shraddha (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 shraddha.
Dharmadeva had a son named Kāma by Śraddhā. (Viṣṇu Purāṇa, Part 1, Chapter 7).
Dharmadeva had a son named Kāma by shraddha. (Viṣṇu Purāṇa, Part 1, Chapter 7).
2) Śraddhā (श्रद्धा).—Sūrya’s daughter. She had several other names such as, Vaivasvatī, Sāvitrī, Prasavitrī etc. (For more details, see under Sāvitrī I),
2) shraddha (श्रद्धा).—Sūrya’s daughter. She had several other names such as, Vaivasvatī, Sāvitrī, Prasavitrī etc. (For more details, see under Sāvitrī I),
3) Śraddhā (श्रद्धा).—Wife of Vaivasvata Manu. (See under Vaivasvata Manu).
3) shraddha (श्रद्धा).—Wife of Vaivasvata Manu. (See under Vaivasvata Manu).
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).
4) shraddha (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).
Source: archive.org: Shiva Purana - English Translation
Source: archive.org: Shiva Purana - English Translation
shraddha (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 shraddha etc. were given to Dharma in marriage by Dakṣa. O lordly sage, listen to the names of Dharma’s wives. Their names are [shraddha (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”.
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
1a) Śraddhā (श्रद्धा).—A daughter of Kardama married to Angirasa. Mother of four daughters—Sinīvālī, Kuhū, Rākā and Anumatī and sons Utathya and Bṛhaspati.*
1a) shraddha (श्रद्धा).—A daughter of Kardama married to Angirasa. Mother of four daughters—Sinīvālī, Kuhū, Rākā and Anumatī and sons Utathya and Bṛhaspati.*
1b) A daughter of Dakṣa and wife of Dharma; mother of Śubha and Kāma.*
1b) A daughter of Dakṣa and wife of Dharma; mother of Śubha and Kāma.*
Source: Shodhganga: The saurapurana - a critical study
Source: Shodhganga: The saurapurana - a critical study
shraddha (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 shraddha and others to Dharma.]
References: Skanda Purana, Harivamsha, Markandeya Purana, Matsya Purana, Vishnu Purana (Wisdom library)
References: Skanda Purana, Harivamsha, Markandeya Purana, Matsya Purana, Vishnu Purana (Wisdom library)
shraddha^1 (commonly translated as ‘Faith’), daughter of Daksha and wife of Dharma. § 115 (Aṃśāvat.): I, 66, 2578.
shraddha 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 shraddha.
shraddha II . Sūrya's daughter. She had several other names such as, Vaivasvatī, sāvitrī, Prasavitrī etc.
shraddha III . Wife of vaivasvata manu.
Mahabharata
Mahabharata