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=== गुरौ श्रद्धा ॥ Shraddha in a Guru ===

=== गुरौ श्रद्धा ॥ Shraddha in a Guru ===

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२.७॥<ref name=":9" />

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२.७॥<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>

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.  

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" />

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत । स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥१८.७३॥<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>

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.  

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.  

=== शास्त्रेषु श्रद्धा ॥ Shraddha in a Shastra ===

=== शास्त्रेषु श्रद्धा ॥ Shraddha in Shastras ===

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२.१३॥

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षमी ॥१२.१३॥

समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१२.१८॥

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" />

तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२.१९॥<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 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 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 (12.20) 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.

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.

==== शास्त्रश्रद्धाफलम् ॥ Fruit of Shraddha in Shastra ====

==== शास्त्रश्रद्धाफलम् ॥ Fruit of Shraddha in Shastras ====

shraddha: Not finding faults

shraddha: Not finding faults

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.

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.

== भगवद्गीतायां श्रद्धा ॥ Shraddha in Bhagavad Gita ==

== साधनाङ्गः ॥ Integral Part of Sadhana ==

The term Shraddha appears 17 times in 15 verses across eight chapters in the Bhagavad Gita. The verses being, 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. While Ashraddha, the opposite of shraddha, occurs 4 times across 3 chapters which are, 4.40, 9.3, 17.13 (as a compound word) and 17.28. An analysis of these 19 verses from the Bhagavad Gita bring forth the different facets of the concept of Shraddha that highlights the importance of this construct in understanding Bharatiya worldview and psychology.<ref name=":4" />

shraddha: Always bears fruits

== Types of Shraddha ==

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.'''

सा त्रिविधा । यथा, -- श्रीभगवानुवाच ।

“त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७- २॥

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२.४०॥<ref name=":9" />

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>”

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२.२॥<ref name=":10" />

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 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.

Meaning: Bhagavan said, "Shraddha of people, born of their individual natures, is of three kinds. It is characterized by sattva, rajas or tamas. Hear now about it. Shraddha of each person is in accordance with his natural disposition. O Bharata, a person is made of his Shraddha; what his Shraddha is, that he verily is. People in whom sattva prevails worship the deities; people in whom rajas prevails worship the demigods; and people in whom tamas prevails worship ghosts and disembodied spirits."<ref name=":3">Swami Nikhilananda (1944), [https://estudantedavedanta.net/Srimad%20Bhagavad%20Gita%20with%20Commentary%20-%20Swami%20Nikhilananda%20(1944)%20%5BEnglish%5D.pdf The Bhagavad Gita], New York: Ramakrishna-Vivekananda Center.</ref>

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.'''

 

== Greatness of Shraddha ==

 

== In the Bhagavad Gita ==

 

 

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" />

 

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

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. ===

== मोक्षसाधनत्वम् ॥ Shraddha as Moksha Sadhana ==

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥४.३९॥<ref name=":6" />

 

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.

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.

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.

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६.३७॥

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>  

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.

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.

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: Always bears fruits ===

== भगवद्गीतायां श्रद्धा ॥ Shraddha in Bhagavad Gita ==

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>  

The term Shraddha appears 17 times in 15 verses across eight chapters in the Bhagavad Gita. The verses being, 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. While Ashraddha, the opposite of shraddha, occurs 4 times across 3 chapters which are, 4.40, 9.3, 17.13 (as a compound word) and 17.28. An analysis of these 19 verses from the Bhagavad Gita bring forth the different facets of the concept of Shraddha that highlights the importance of this construct in understanding Bharatiya worldview and psychology.<ref name=":4" />

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.

सा त्रिविधा । यथा, -- श्रीभगवानुवाच ।

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>

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 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>”

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.

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>

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.'''

Meaning: Bhagavan said, "Shraddha of people, born of their individual natures, is of three kinds. It is characterized by sattva, rajas or tamas. Hear now about it. Shraddha of each person is in accordance with his natural disposition. O Bharata, a person is made of his Shraddha; what his Shraddha is, that he verily is. People in whom sattva prevails worship the deities; people in whom rajas prevails worship the demigods; and people in whom tamas prevails worship ghosts and disembodied spirits."<ref name=":3">Swami Nikhilananda (1944), [https://estudantedavedanta.net/Srimad%20Bhagavad%20Gita%20with%20Commentary%20-%20Swami%20Nikhilananda%20(1944)%20%5BEnglish%5D.pdf The Bhagavad Gita], New York: Ramakrishna-Vivekananda Center.</ref>

=== shraddha: For person, deity or śāstra ===

Shraddha shapes a person

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥<ref name=":5" />  

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥<ref name=":5" />  

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.

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.

=== Absence of shraddha: Making everything inauspicious ===

=== यज्ञदानतपकर्मसु श्रद्धा ॥ Shraddha in Yajna, Dana, Tapa and Karma ===

Absence of shraddha: Making everything inauspicious

 

 

 

 

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥

अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥१७.११॥

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.

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 ===

== Greatness of Shraddha ==

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

=== संहृतिः ॥ 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;

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;

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" />

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" />

== In the Yoga Sutras ==

== In the Yoga Sutras ==