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śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ । aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate ॥17.17॥ </blockquote>Infact, the Bhagavad Gita further emphasizes that when performed without shraddha, not only yajna but dana, tapa and karma also become asat (or inauspicious) and bear no fruit in this world or beyond.<ref name=":4" /> <blockquote>अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥<ref name=":5" />   

śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ । aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate ॥17.17॥ </blockquote>Infact, the Bhagavad Gita further emphasizes that when performed without shraddha, not only yajna but dana, tapa and karma also become asat (or inauspicious) and bear no fruit in this world or beyond.<ref name=":4" /> <blockquote>अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥१७.२८॥<ref name=":5" />   

''aśraddhayā hutaṁ dattaṁ tapastaptaṁ kr̥taṁ ca yat । asadityucyate pārtha na ca tatpretya no iha ॥17.28॥''  </blockquote>Thus, shraddha is the foundation of Yajna, Dana, Tapa and Karma as it is the presence of shraddha that makes them virtuous.<ref name=":4" />   

''aśraddhayā hutaṁ dattaṁ tapastaptaṁ kr̥taṁ ca yat । asadityucyate pārtha na ca tatpretya no iha ॥17.28॥''  </blockquote>Thus, shraddha is the foundation of Yajna, Dana, Tapa and Karma as it is the presence of shraddha that makes them virtuous.

 

Infact, Prof. Dharm Bhawuk in his research explains that dana-tapas, karma-tapas, karma-yajna, dana-yajna and tapas-yajna are pairs of constructs that not only intercorrelate but also share common semantic spaces. And what is central to all the activities is that if yajna, dana, tapas and karma are performed with shraddha, it makes these four activities part of sat or truth. While, its absence makes them go futile as they lose their relationships. Thus, shraddha occupies a central position in the nomological network of yajna, dana, tapas and karma.<ref name=":4" />   

== भगवति श्रद्धा ॥ Shraddha in a Deity ==

== भगवति श्रद्धा ॥ Shraddha in a Deity ==

Thus, absence of Shraddha is equated to lack of knowledge, to being sceptical and shraddha itself is presented herein as a precondition of happiness.<ref name=":4" />  

Thus, absence of Shraddha is equated to lack of knowledge, to being sceptical and shraddha itself is presented herein as a precondition of happiness.<ref name=":4" />  

== श्रद्धाफलम् ॥ Fruit of Shraddha  ==

== संहृतिः ॥ Synopsis ==

In the Bhagavad Gita, Sri Krishna says,

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

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>

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" />  

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" />

Deriving the meaning of the construct of shraddha from the Bhagavad-Gītā.

shraddha: Always bears fruits

* 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;

Moreover, Shri Krishna in the Bhagavad Gita

The analysis of Bhagavad Gita resulted in nine themes, and many behavioural outcomes of shraddha such as not finding faults in others.

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.'''

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" />

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

# 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).  

In the Bhagavad Gita, Sri Krishna says,

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.

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>

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" />

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" />

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.

Moreover, Shri Krishna in the Bhagavad Gita

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).

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

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

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" />

=== 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;

In a similar fashion, all activities (karma) done for lokasamgraha or for the good of people too may be considered sacrifice or tapas.  

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.

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.

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.