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Line 187: − The analysis of the terms shraddha and ashraddha featuring across 19 verses of the Bhagavad Gita results in the enumeration of 9 themes surrounding the concept of shraddha. These themes, 8 from the analysis of the term shraddha and 1 from the analysis of ashraddha are explained in brief below.<ref name=":4" /> + − # There are many behavioural outcomes of many behavioural outcomes of shraddha such as not finding faults in others. + − # Shraddha occupies a central place in whatever path of spirituality is followed. And the value of an individual’s effort who is on the path of spirituality is not lost. Infact, shraddha is considered integral to the procedure that makes efforts bear fruit in the practice of spirituality. − # Shraddha is the antecedent of jnana. And as jnana acts as a mediator between shraddha and moksa. Therefore, shraddha becomes an instrument of moksa, the highest life pursuit of humans in the Bharatiya worldview. This emphasizes the importance of shraddha for achieving moksa, which is one of the four purusharthas or life pursuits prescribed for Bharatiyas. − # Shraddha is also used to explicate other constructs like yajna, tapas (austerities), dana (charity) and karma (action); thereby highlighting the importance of this construct in understanding Bharatiya worldview and psychology. − # Shraddha can be of several types. While it is noted that people can have shraddha for texts like the Bhagavad Gita, according to the Bhagavad Gita, the shraddha of a devotee following the path of devotion is of the highest type. − # Shraddha reflects the basic nature of people and a person may be seen more or less as personification of shraddha that expresses itself in very different kinds of behaviours that people engage in. Infact, it is believed that the basic nature of the optimists or pessimists (as known in the west) reflects shraddha of the person in self, others, society and the Divine. Based on this, Prof. Bhawuk in his research proposes that shraddha may be used as a foundational construct for understanding both positive and negative psychologies. − + − 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.+ + + + + + + + − * Further, Such a complex understanding cannot be captured by single word translations of the construct of shraddha in English or other languages;+ − # shraddha: Always bears fruits − # 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 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 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" />
→संहृतिः ॥ Synopsis: Editing
== संहृतिः ॥ Synopsis ==
== संहृतिः ॥ Synopsis ==
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" />
shraddha: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk
Deriving the meaning of the construct of shraddha from the Bhagavad-Gītā.
The analysis of the terms shraddha and ashraddha featuring across 19 verses of the Bhagavad Gita results in the enumeration of 9 themes surrounding the concept of shraddha. These themes, 8 from the analysis of the term shraddha and 1 from the analysis of ashraddha are explained in brief below.<ref name=":4" />
# There are many behavioural outcomes of shraddha such as not finding faults in others.
# Shraddha occupies a central place in whatever path of spirituality is followed. Shraddha is considered integral to the procedure that makes efforts bear fruit in the practice of spirituality. And the value of an individual’s effort who is on the path of spirituality is not lost. Thus, shraddha always bears fruits.
# Shraddha is the antecedent of jnana. And as jnana acts as a mediator between shraddha and moksa, shraddha becomes an instrument of moksa, the highest life pursuit of humans in the Bharatiya worldview. This also emphasizes the importance of shraddha for achieving moksa, which is one of the four purusharthas or life pursuits prescribed for Bharatiyas.
# Shraddha is also used to explicate other constructs like yajna, tapas (austerities), dana (charity) and karma (action); thereby highlighting the importance of this construct in understanding Bharatiya worldview and psychology.
# Shraddha can be of several types. While it is noted that people can have shraddha for texts like the Bhagavad Gita, according to the Bhagavad Gita, the shraddha of a devotee following the path of devotion is of the highest type.
# Shraddha reflects the basic nature of people and a person may be seen more or less as personification of shraddha that expresses itself in very different kinds of behaviours that people engage in. Infact, it is believed that the basic nature of the optimists or pessimists (as known in the west) reflects shraddha of the person in self, others, society and the Divine. Based on this, Prof. Bhawuk in his research proposes that shraddha may be used as a foundational construct for understanding both positive and negative psychologies.
# From interpersonal perspective it is found that shraddha is an emotion that one has for another person. For example, a śraddhāvan student, much like Arjuna did to Shri Krishna, 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. These characteristics of shraddha based exchange between a teacher and a student will also apply to all superior–subordinate pairs 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 also. And as shastras or scriptural texts provide instructions in guiding human behaviour, they too are treated in the same manner by a śraddhāvan individual.
# It is also noted that though individual effort moderates the relation between shraddha and moksha, 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.
Such a complex understanding of the construct of shraddha cannot be captured by single word translation in English like faith or other languages. In fact, 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. Moreover, 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.<ref name=":4" />
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,
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,