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Shabdakalpadruma<ref name=":1" /> quotes the verses 17.2, 17.3 and 17.4 from the Bhagavad Gita (Adhyaya 17) and states, <blockquote>सा (श्रद्धा) त्रिविधा ।<ref name=":2" /> ''sā (śraddhā) trividhā ।''</blockquote>ie. shraddha is of 3 types. Namely, Satviki, Rajasi and Tamasi. <blockquote>त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥<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> </blockquote><blockquote>''trividhā bhavati śraddhā dehināṁ sā svabhāvajā । sāttvikī rājasī caiva tāmasī ceti tāṁ śr̥ṇu ॥17.2॥'' </blockquote>Meaning: Shraddha of people, born of their individual natures, is of three kinds. It is characterized by sattva, rajas or tamas.<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>

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This is in response to Arjuna's question to Shri Krishna in verse 17.1 about the nature of people who do not follow the method given in the shastras but worship with Shraddha<ref name=":4" /> that reads as, <blockquote>ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥<ref name=":5" />

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This is in response to Arjuna's question to Shri Krishna in verse 17.1 about the nature of people who do not follow the method given in the shastras but worship with Shraddha<ref name=":4" /> that reads as, <blockquote>ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥१७.१॥<ref name=":5" /> </blockquote><blockquote>ye śāstravidhimutsr̥jya yajante śraddhayānvitāḥ । teṣāṁ niṣṭhā tu kā kr̥ṣṇa sattvamāho rajastamaḥ ॥17.1॥ </blockquote>And having enumerated the typology of shraddha from the perspective of Samkhya philosophy<ref name=":4" />, Shri Krishna emphasizes further that Shraddha of each person is in accordance with one's natural disposition. A person is made of his Shraddha; what his Shraddha is, that he verily is.<ref name=":3" /><blockquote>सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥<ref name=":5" /></blockquote><blockquote>''sattvānurūpā sarvasya śraddhā bhavati bhārata । śraddhāmayo'yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ ॥17.3॥''</blockquote>In other words, people are the personification of their Shraddha.<ref name=":4" /> In fact, it is so central and essential a thing that the Gita says, whatever is a man’s shraddha, that he is, ''yo yacchraddhaḥ sa eva saḥ.'' And commenting on this verse, Sri Aurobindo adds that whatever one has faith to see as possible in himself and strive for, that one can create and become.<ref name=":18">Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref> Thus, Shraddha has the ability to shape a person.<ref name=":4" /> And the nature of shraddha of a person, reflects in the choices one makes. Hence, it is said further, <blockquote>यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७.४॥<ref name=":5" /> </blockquote><blockquote>yajante sāttvikā devānyakṣarakṣāṁsi rājasāḥ । pretānbhūtagaṇāṁścānye yajante tāmasā janāḥ ॥17.4॥ </blockquote>Meaning: People in whom sattva prevails worship the deities; people in whom rajas prevails worship the lesser deities and people in whom tamas prevails worship ghosts and evil beings.<ref name=":3" /><ref name=":4" />

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ye śāstravidhimutsr̥jya yajante śraddhayānvitāḥ । teṣāṁ niṣṭhā tu kā kr̥ṣṇa sattvamāho rajastamaḥ ॥17.1॥ </blockquote>And having enumerated the typology of shraddha from the perspective of Samkhya philosophy<ref name=":4" />, Shri Krishna emphasizes further that Shraddha of each person is in accordance with one's natural disposition. A person is made of his Shraddha; what his Shraddha is, that he verily is.<ref name=":3" /><blockquote>सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥<ref name=":5" />

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Thus, Shraddha depends on the inner nature of a person and thereby, reflects the basic nature of people. And it is based on one’s shraddha and inherent qualities, that one chooses the kind of [[Yajna (यज्ञः)|yajna]], [[Tapas (तपस्)|tapas]] and [[Dana (दानम्)|dana]] one performs.<ref name=":4" />

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''sattvānurūpā sarvasya śraddhā bhavati bhārata । śraddhāmayo'yaṁ puruṣo yo yacchraddhaḥ sa eva saḥ ॥17.3॥''</blockquote>In other words, people are the personification of their Shraddha.<ref name=":4" /> In fact, it is so central and essential a thing that the Gita says, whatever is a man’s shraddha, that he is, ''yo yacchraddhaḥ sa eva saḥ.'' And commenting on this verse, Sri Aurobindo adds that whatever one has faith to see as possible in himself and strive for, that one can create and become.<ref name=":18">Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref> Thus, Shraddha has the ability to shape a person.<ref name=":4" /> And the nature of shraddha of a person, reflects in the choices one makes. Hence, it is said further, <blockquote>यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चान्ये यजन्ते तामसा जनाः ॥१७.४॥<ref name=":5" />

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yajante sāttvikā devānyakṣarakṣāṁsi rājasāḥ । pretānbhūtagaṇāṁścānye yajante tāmasā janāḥ ॥17.4॥ </blockquote>Meaning: People in whom sattva prevails worship the deities; people in whom rajas prevails worship the lesser deities and people in whom tamas prevails worship ghosts and evil beings.<ref name=":3" /><ref name=":4" />

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Thus, Shraddha depends on the inner nature of a person and thereby, reflects the basic nature of people. And it is based on one’s shraddha and inherent qualities, that one chooses the kind of yajna, tapas and dana one performs.<ref name=":4" />

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

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यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥१८.५॥<ref name=":7" />

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''yajñadānatapaḥkarma na tyājyaṁ kāryameva tat । yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām ॥18.5॥'' </blockquote>And as explained in the previous section of the article, one's choice of yajna, dana, tapa or karma depends on one's inherent qualities that are driven either by Sattva, Rajas or Tamas. Consequently, in verses 17.11, 17.12 and 17.13, the Bhagavad Gita points out to three types of yajnas viz. Sattvika, Rajasa and Tamasa. And it is mentioned therein that absence of shraddha makes a yajna tamasika in nature.<ref name=":4" /> <blockquote>श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥<ref name=":5" /> ''śraddhāvirahitaṁ yajñaṁ tāmasaṁ paricakṣate ॥17.13॥'' </blockquote>This verse acts as both, a prohibition against performing a yajna without shraddha and an instruction for performing yajna with shraddha.<ref name=":4" /> Similarly, in case of tapa, which is threefold in nature (kayika, vachika and manasika), it is said that tapa practised with shraddha by people who desire no fruit and are devoted is called Sattvika tapa.<ref>Bhagavad Gita, Chapter 17, [https://www.gitasupersite.iitk.ac.in/srimad?htshg=1&scsh=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etadi=1&&language=dv&field_chapter_value=17&field_nsutra_value=17 Verse 17 (Translation)]</ref> <blockquote>श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥<ref name=":5" />

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''yajñadānatapaḥkarma na tyājyaṁ kāryameva tat । yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām ॥18.5॥'' </blockquote>And as explained in the previous section of the article, one's choice of yajna, dana, tapa or karma depends on one's inherent qualities that are driven either by Sattva, Rajas or Tamas. Consequently, in verses 17.11, 17.12 and 17.13, the Bhagavad Gita points out to three types of yajnas viz. Sattvika, Rajasa and Tamasa. And it is mentioned therein that absence of shraddha makes a yajna tamasika in nature.<ref name=":4" /> <blockquote>श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥१७.१३॥<ref name=":5" /> ''śraddhāvirahitaṁ yajñaṁ tāmasaṁ paricakṣate ॥17.13॥'' </blockquote>This verse acts as both, a prohibition against performing a yajna without shraddha and an instruction for performing yajna with shraddha.<ref name=":4" /> Similarly, in case of tapa, which is threefold in nature (kayika, vachika and manasika), it is said that tapa practised with shraddha by people who desire no fruit and are devoted is called Sattvika tapa.<ref>Bhagavad Gita, Chapter 17, [https://www.gitasupersite.iitk.ac.in/srimad?htshg=1&scsh=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etadi=1&&language=dv&field_chapter_value=17&field_nsutra_value=17 Verse 17 (Translation)]</ref> <blockquote>श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥१७.१७॥<ref name=":5" /> </blockquote><blockquote>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 (असत्)|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" /> </blockquote><blockquote>''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.

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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" />

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''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.

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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" />

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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 (सत्)|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 ==

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स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान्हि तान् ॥७.२२॥<ref name=":19" />

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''sa tayā śraddhayā yuktastasyārādhanamīhate । labhate ca tataḥ kāmānmayaiva vihitānhi tān ॥7.22॥'' </blockquote>Furthermore, he also states in verse 9.23 that even if shraddha is placed in other deities, and not in Shri Krishna, such shraddha is still placed in him.<ref name=":4" /><blockquote>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>

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''sa tayā śraddhayā yuktastasyārādhanamīhate । labhate ca tataḥ kāmānmayaiva vihitānhi tān ॥7.22॥'' </blockquote>Furthermore, he also states in verse 9.23 that even if shraddha is placed in other deities, and not in Shri Krishna, such shraddha is still placed in him.<ref name=":4" /><blockquote>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></blockquote><blockquote>ye'pyanyadevatābhaktā yajante śraddhayānvitāḥ । te'pi māmeva kaunteya yajantyavidhipūrvakam ॥9.23॥</blockquote>Meaning: Those devotees who worship other [[Deva (देवः)|devas]] with shraddha are still worshipping Shri Krishna, albeit not following proper procedure.

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ye'pyanyadevatābhaktā yajante śraddhayānvitāḥ । te'pi māmeva kaunteya yajantyavidhipūrvakam ॥9.23॥</blockquote>Meaning: Those devotees who worship other devas with shraddha are still worshipping Shri Krishna, albeit not following proper procedure.

Therefore, shraddha never gets misplaced and always bears fruit. It is something that brings one to Shri Krishna and also continues to bring the blessings of Shri Krishna to the devotees, whoever and however they worship. It is indeed, a gift of the Supreme, a divine grace.<ref name=":4" />

== आप्तेषु श्रद्धा ॥ Shraddha in a Person or Shastra ==

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In Vivekachudamani, Shri Shankaracharya says,<blockquote>

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In Vivekachudamani, Shri [[Adi Shankaracharya (आदिशङ्कराचार्यः)|Shankaracharya]] says,<blockquote>

शास्त्रस्य गुरवाक्यस्य सत्यबुद्ध्यवधारणम् । सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

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''śāstrasya guravākyasya satyabuddhyavadhāraṇam । sā śraddhā kathitā sadbhiryayā vastūpalabhyate ॥ 25 ॥''</blockquote>Meaning: Acceptance by firm judgment of the mind as true of what the scriptures and the Guru instruct, is called by the sages as Shraddha, by means of which the Reality is perceived.<ref>Swami Madhavananda (1921), [https://estudantedavedanta.net/VivekaChudamani-of-Sri-Shankaracharya.pdf Vivekachudamani of Sri Sankaracharya], Mayavati: The Advaita Ashrama.</ref>

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''śāstrasya guravākyasya satyabuddhyavadhāraṇam । sā śraddhā kathitā sadbhiryayā vastūpalabhyate ॥ 25 ॥''</blockquote>Meaning: Acceptance by firm judgment of the mind as true of what the scriptures and the [[Guru (गुरुः)|Guru]] instruct, is called by the sages as Shraddha, by means of which the Reality is perceived.<ref>Swami Madhavananda (1921), [https://estudantedavedanta.net/VivekaChudamani-of-Sri-Shankaracharya.pdf Vivekachudamani of Sri Sankaracharya], Mayavati: The Advaita Ashrama.</ref>

This emphasizes on the importance of cultivating shraddha for a person (Guru) or Shastra.<ref name=":4" />

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''kārpaṇyadoṣopahatasvabhāvaḥ pr̥cchāmi tvāṁ dharmasammūḍhacetāḥ ।''

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''yacchreyaḥ syānniścitaṁ brūhi tanme śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam ॥2.7॥''</blockquote>This reflects the shraddha one places in another person, especially a guru or teacher. Similarly, at the end of the Bhagavad Gita, Arjuna tells Shri Krishna that by Shri Krishna's grace his confusion was dispelled, he was free of doubts, had gained his discriminatory faculty and was now ready to follow Shri Krishna's instructions.<ref name=":4" /> <blockquote>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>

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''yacchreyaḥ syānniścitaṁ brūhi tanme śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam ॥2.7॥''</blockquote>This reflects the shraddha one places in another person, especially a guru or teacher. Similarly, at the end of the Bhagavad Gita, Arjuna tells Shri Krishna that by Shri Krishna's grace his confusion was dispelled, he was free of doubts, had gained his discriminatory faculty and was now ready to follow Shri Krishna's instructions.<ref name=":4" /> <blockquote>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> </blockquote><blockquote>naṣṭo mohaḥ smr̥tirlabdhā tvatprasādānmayācyuta । sthito'smi gatasandehaḥ kariṣye vacanaṁ tava ॥18.73॥ </blockquote>This shows that a student not only surrenders to his or her teacher but also listens to and carries out the instructions of the teacher. This is nothing but showing shraddha to a person. Thus, shraddha is also an emotion that a student has for a teacher.<ref name=":4" />

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naṣṭo mohaḥ smr̥tirlabdhā tvatprasādānmayācyuta । sthito'smi gatasandehaḥ kariṣye vacanaṁ tava ॥18.73॥ </blockquote>This shows that a student not only surrenders to his or her teacher but also listens to and carries out the instructions of the teacher. This is nothing but showing shraddha to a person. Thus, shraddha is also an emotion that a student has for a teacher.<ref name=":4" />

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

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Adhyaya 12 of the Bhagavad Gita (verses 12.13-12.19) presents characteristics of devotees who are dear to Shri Krishna like being in a balanced state, not having any negative feeling towards other beings, always being content with whatever comes one’s way, etc.<ref name=":4" /> The concluding verse of this adhyaya reads as follows: <blockquote>

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Adhyaya 12 ([[Bhakti Yoga (भक्तियोगः)|Bhakti Yoga]]) of the Bhagavad Gita (verses 12.13-12.19) presents characteristics of devotees who are dear to Shri Krishna like being in a balanced state, not having any negative feeling towards other beings, always being content with whatever comes one’s way, etc.<ref name=":4" /> The concluding verse of this adhyaya reads as follows: <blockquote>

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२.२०॥<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>

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''mayi sarvāṇi karmāṇi saṁnyasyādhyātmacetasā । nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ ॥3.30॥'' </blockquote>Meaning: Surrendering all your actions to Me, with a mind focussed on the self, free from desire and selfishness, fight having eased the heat of excitement.<ref>Bhagavad Gita, Chapter 3, [https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=3&field_nsutra_value=30&etsiva=1&etpurohit=1&etgb=1&etssa=1&etadi=1&choose=1 Verse 30 (Translation)]</ref>

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This is nothing but a directive expounded by Shri Krishna Himself. And thereby, it is to be trusted as it is an apta-vachana or shastra-vachana (authoritative statement). Shri Krishna says, those who constantly follow this doctrine of Mine, with faith and without finding fault (in it), such people are freed from (the results of) all actions.<ref>Bhagavad Gita, Chapter 3, [https://www.gitasupersite.iitk.ac.in/srimad?etsiva=1&etpurohit=1&etgb=1&etssa=1&etadi=1&choose=1&&language=dv&field_chapter_value=3&field_nsutra_value=31 Verse 31 (Translation)]</ref><blockquote>ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३.३१॥<ref name=":20" />

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This is nothing but a directive expounded by Shri Krishna Himself. And thereby, it is to be trusted as it is an apta-vachana or shastra-vachana (authoritative statement). Shri Krishna says, those who constantly follow this doctrine of Mine, with faith and without finding fault (in it), such people are freed from (the results of) all actions.<ref>Bhagavad Gita, Chapter 3, [https://www.gitasupersite.iitk.ac.in/srimad?etsiva=1&etpurohit=1&etgb=1&etssa=1&etadi=1&choose=1&&language=dv&field_chapter_value=3&field_nsutra_value=31 Verse 31 (Translation)]</ref><blockquote>ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥३.३१॥<ref name=":20" /></blockquote><blockquote>''ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ । śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ ॥3.31॥''</blockquote>This verse illustrates that when we place shraddha on an entity, we do not find fault with it. Consequently, there is no question of harbouring feelings of envy or jealousy towards the entity we have shraddha for. Thus, shraddha is associated with anasuya (absence of envy/jealousy). Building on this, Shri Krishna, in the following verses, also emphasises the merit of studying the Bhagavad Gita and tells Arjuna that those who have shraddha and are also not envious (anasūyaḥ), they definitely become free and go to auspicious places (beyond earth) because of their meritorious karma or actions even by merely listening to the dialogue (in the Bhagavad Gita); thereby, enumerating the fruit of having shraddha for shastra granthas like the Bhagavad Gita.<ref name=":4" /><blockquote>अध्येष्यते च य इमं धर्म्यं संवादमावयोः । ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥१८.७०॥

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''ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ । śraddhāvanto'nasūyanto mucyante te'pi karmabhiḥ ॥3.31॥''</blockquote>This verse illustrates that when we place shraddha on an entity, we do not find fault with it. Consequently, there is no question of harbouring feelings of envy or jealousy towards the entity we have shraddha for. Thus, shraddha is associated with anasuya (absence of envy/jealousy). Building on this, Shri Krishna, in the following verses, also emphasises the merit of studying the Bhagavad Gita and tells Arjuna that those who have shraddha and are also not envious (anasūyaḥ), they definitely become free and go to auspicious places (beyond earth) because of their meritorious karma or actions even by merely listening to the dialogue (in the Bhagavad Gita); thereby, enumerating the fruit of having shraddha for shastra granthas like the Bhagavad Gita.<ref name=":4" /><blockquote>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" />

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adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ । jñānayajñena tenāhamiṣṭaḥ syāmiti me matiḥ ॥18.70॥

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śraddhāvānanasūyaśca śr̥ṇuyādapi yo naraḥ । so'pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām ॥18.71॥</blockquote>On the other hand, in verse 9.3, Shri Krishna enumerates the fruit of not fostering shraddha in the teachings of Shri Krishna.<ref name=":4" /> He says,<blockquote>अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९.३॥<ref name=":8" />

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śraddhāvānanasūyaśca śr̥ṇuyādapi yo naraḥ । so'pi muktaḥ śubhām̐llokānprāpnuyātpuṇyakarmaṇām ॥18.71॥</blockquote>On the other hand, in verse 9.3, Shri Krishna enumerates the fruit of not fostering shraddha in the teachings of Shri Krishna.<ref name=":4" /> He says,<blockquote>अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९.३॥<ref name=":8" /></blockquote><blockquote>aśraddadhānāḥ puruṣā dharmasyāsya parantapa । aprāpya māṁ nivartante mr̥tyusaṁsāravartmani ॥9.3॥</blockquote>Meaning: People without shraddha in the teachings of Shri Krishna go through the cycle of life and death without attaining [[Moksha (मोक्षः)|moksha]].

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aśraddadhānāḥ puruṣā dharmasyāsya parantapa । aprāpya māṁ nivartante mr̥tyusaṁsāravartmani ॥9.3॥</blockquote>Meaning: People without shraddha in the teachings of Shri Krishna go through the cycle of life and death without attaining ~~moksa~~.

Moreover, the behavioural outcome of shraddha is not finding faults in others that has implications for spiritual practitioners. For, not harbouring asuya or jealousy for anyone breaks the boundaries between self and others. Therefore, shraddha is contrasted with asuya (envy, jealousy or indignation caused by happiness of others) and spiritual practitioners are directed to cultivate shraddha and anasuya.<ref name=":4" />

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It is said that 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. And Shri Krishna in the Bhagavad Gita emphasizes that this is possible only for a person who is endowed with Shraddha.<ref name=":4" /> <blockquote>श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः । 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> ''śraddhāvām̐llabhate jñānaṁ tatparaḥ saṁyatendriyaḥ । 4.39 ।''</blockquote>Commenting on this verse Adi Shankaracharya says that practices like prostrations, etc. are external in nature and invariably, not fruitful as they can be performed even by fraudulent or deceitful people. However, it is not so in the case of those endowed with Shraddha.<ref name=":4" /> <blockquote>प्रणिपातादिस्तु बाह्योऽनैकान्तिकोऽपि भवति मायावित्वादिसंभवात् न तु तत् श्रद्धावत्त्वादौ...<ref name=":21">Bhagavad Gita, Adhyaya 4, [https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=4&field_nsutra_value=39&htshg=1&scsh=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etadi=1 Verse 39 with Shankara Bhashya and translation] </ref>

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''praṇipātādistu bāhyo'naikāntiko'pi bhavati māyāvitvādisaṁbhavāt na tu tat śraddhāvattvādau...'' </blockquote>This indicates that shraddha is an internal quality and a necessary condition for spiritual practices. For, without shraddha, all the efforts and control of senses go in vain.<ref name=":4" /> Even in the yoga sutras, shraddha is mentioned as one of the key factors for attaining 'Samadhi', the final stage described in Ashtangayoga.<blockquote>श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥<ref>Yoga Sutra, [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Pada 1]</ref> śraddhāvīryasmr̥tisamādhiprajñāpūrvaka itareṣām ॥20॥</blockquote>Meaning: To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.<ref>Swami Vivekananda, [http://www.hinduonline.co/DigitalLibrary/SmallBooks/PatanjaliYogaSutraSwamiVivekanandaSanEng.pdf Patanjali Yoga Sutras]</ref>Infact, Shri Krishna in the Bhagavad Gita eulogises shraddha as the highest virtue and emphasizes that even among yogis (practitioners of yoga) the best is one who chants the name of Shri Krishna surrendering with shraddha.<ref name=":4" /><blockquote>योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥६.४७॥<ref name=":22">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>

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''praṇipātādistu bāhyo'naikāntiko'pi bhavati māyāvitvādisaṁbhavāt na tu tat śraddhāvattvādau...'' </blockquote>This indicates that shraddha is an internal quality and a necessary condition for spiritual practices. For, without shraddha, all the efforts and control of senses go in vain.<ref name=":4" /> Even in the yoga sutras, shraddha is mentioned as one of the key factors for attaining 'Samadhi', the final stage described in Ashtangayoga.<blockquote>श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥<ref>Yoga Sutra, [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A4%E0%A4%9E%E0%A5%8D%E0%A4%9C%E0%A4%B2%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D_-_%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A4%AE%E0%A5%87%E0%A4%A4%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Pada 1]</ref> śraddhāvīryasmr̥tisamādhiprajñāpūrvaka itareṣām ॥20॥</blockquote>Meaning: To others (this Samadhi) comes through faith, energy, memory, concentration, and discrimination of the real.<ref>Swami Vivekananda, [http://www.hinduonline.co/DigitalLibrary/SmallBooks/PatanjaliYogaSutraSwamiVivekanandaSanEng.pdf Patanjali Yoga Sutras]</ref>Infact, Shri Krishna in the Bhagavad Gita eulogises shraddha as the highest virtue and emphasizes that even among yogis (practitioners of yoga) the best is one who chants the name of Shri Krishna surrendering with shraddha.<ref name=":4" /><blockquote>योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान् भजते यो मां स मे युक्ततमो मतः ॥६.४७॥<ref name=":22">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></blockquote><blockquote>yogināmapi sarveṣāṁ madgatenāntarātmanā । śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ ॥6.47॥</blockquote>This clearly lays out the importance of shraddha in the practice of spirituality.<ref name=":4" />

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yogināmapi sarveṣāṁ madgatenāntarātmanā । śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ ॥6.47॥</blockquote>This clearly lays out the importance of shraddha in the practice of spirituality.<ref name=":4" />

=== Shraddha in Integral Yoga ===

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Integral yoga, mentioned by Sri Aurobindo, refers to a sort of synthesis of all the different systems of yoga. In the practice of this system, there is one kind of faith demanded as indispensable which is faith in the divine and the Shakti, faith in the presence and power of the Divine in us and the world, a faith that all in the world is the working of one divine Shakti, that all the steps of Yoga, its strivings, sufferings and failures as well as its successes, satisfactions and victories are utilities and necessities of her workings and that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness, freedom, victory and perfection.

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Integral yoga, mentioned by Sri Aurobindo, refers to a sort of synthesis of all the different systems of [[Yoga Darshana (योगदर्शनम्)|yoga]]. In the practice of this system, there is one kind of faith demanded as indispensable which is faith in the divine and the Shakti, faith in the presence and power of the Divine in us and the world, a faith that all in the world is the working of one divine Shakti, that all the steps of Yoga, its strivings, sufferings and failures as well as its successes, satisfactions and victories are utilities and necessities of her workings and that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness, freedom, victory and perfection.

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Elaborationg further on perfection, Sri Aurobindo emphasizes that there are three parts of the perfection of our instrumental nature including perfection of intelligence, heart, vital consciousness and body, perfection of the surrender of our instruments and action to the divine Shakti, etc. And he says that they depend at every moment of their progression on a fourth power that is covertly and overtly the pivot of all endeavour and action ie. shraddha or faith. This perfect faith he describes as an assent of the whole being to the truth seen by it or offered to its acceptance. According to him, its central working is a faith of the atman in its own will to be, attain and become; its idea of self and things and its knowledge, of which the belief of the intellect, the heart’s consent and the desire of the life mind to possess and realise are the outward figures. This faith, he says, in some form of itself, is indispensable to the action of the being. Because, without it, man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection.<ref name=":18" />

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Elaborationg further on perfection, Sri Aurobindo emphasizes that there are three parts of the perfection of our instrumental nature including perfection of intelligence, heart, vital consciousness and body, perfection of the surrender of our instruments and action to the divine Shakti, etc. And he says that they depend at every moment of their progression on a fourth power that is covertly and overtly the pivot of all endeavour and action ie. shraddha or faith. This perfect faith he describes as an assent of the whole being to the truth seen by it or offered to its acceptance. According to him, its central working is a faith of the [[Atman (आत्मन्)|atman]] in its own will to be, attain and become; its idea of self and things and its knowledge, of which the belief of the intellect, the heart’s consent and the desire of the life mind to possess and realise are the outward figures. This faith, he says, in some form of itself, is indispensable to the action of the being. Because, without it, man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection.<ref name=":18" />

* '''Character and the Need of Shraddha'''

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एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥१२.१॥<ref name=":10" />

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evaṁ satatayuktā ye bhaktāstvāṁ paryupāsate । ye cāpyakṣaramavyaktaṁ teṣāṁ ke yogavittamāḥ ॥12.1॥</blockquote>In response to this, Shri Krishna replies that <blockquote>मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२.२॥<ref name=":10" />

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evaṁ satatayuktā ye bhaktāstvāṁ paryupāsate । ye cāpyakṣaramavyaktaṁ teṣāṁ ke yogavittamāḥ ॥12.1॥</blockquote>In response to this, Shri Krishna replies that <blockquote>मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥१२.२॥<ref name=":10" /> </blockquote><blockquote>mayyāveśya mano ye māṁ nityayuktā upāsate । śraddhayā parayopetāste me yuktatamā matāḥ ॥12.2॥ </blockquote>Meaning: The best spiritual practitioner is one who fixes his or her mind on Shri Krishna and is always engaged in worshipping Shri Krishna with deep shraddha.

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mayyāveśya mano ye māṁ nityayuktā upāsate । śraddhayā parayopetāste me yuktatamā matāḥ ॥12.2॥ </blockquote>Meaning: The best spiritual practitioner is one who fixes his or her mind on Shri Krishna and is always engaged in worshipping Shri Krishna with deep shraddha.

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In this context, it is noted that an earlier verse of the Bhagavad Gita mentions that only those who have shraddha obtain knowledge.<ref name=":4" /><blockquote>श्रद्धावाँल्लभते ज्ञानं ... ॥४.३९॥<ref name=":6" /> śraddhāvām̐llabhate jñānaṁ ... ॥4.39॥</blockquote>Thus, shraddha is what describes a spiritual practitioner, both who practices bhaktiyoga (the path of devotion) and jnanayoga (the path of knowledge); thereby, establishing the unequivocal relevance of shraddha to both the paths ie. the path of knowledge and that of devotion. Moreover, in verse 12.2, Shri Krishna firmly states that the path of devotion is superior to the path of knowledge and uses shraddha to define devotion. And emphasizes in the concluding verse of the same adhyaya that enumerates on bhaktiyoga that those endowed with shraddha are dearest to Him.<ref name=":4" /><blockquote>ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२.२०॥<ref name=":10" />

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In this context, it is noted that an earlier verse of the Bhagavad Gita mentions that only those who have shraddha obtain knowledge.<ref name=":4" /><blockquote>श्रद्धावाँल्लभते ज्ञानं ... ॥४.३९॥<ref name=":6" /> śraddhāvām̐llabhate jñānaṁ ... ॥4.39॥</blockquote>Thus, shraddha is what describes a spiritual practitioner, both who practices bhaktiyoga (the path of devotion) and jnanayoga (the path of knowledge); thereby, establishing the unequivocal relevance of shraddha to both the paths ie. the path of knowledge and that of devotion. Moreover, in verse 12.2, Shri Krishna firmly states that the path of devotion is superior to the path of knowledge and uses shraddha to define devotion. And emphasizes in the concluding verse of the same adhyaya that enumerates on bhaktiyoga that those endowed with shraddha are dearest to Him.<ref name=":4" /><blockquote>ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥१२.२०॥<ref name=":10" /></blockquote><blockquote>ye tu dharmyāmr̥tamidaṁ yathoktaṁ paryupāsate । śraddadhānā matparamā bhaktāste'tīva me priyāḥ ॥12.20॥</blockquote>Thus, shraddha is a bhava (emotion) that one has for another person; in this case, Shri Krishna who is none other than the Supreme being personified. And the shraddha of a devotee is considered the highest of virtues.<ref name=":4" />

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ye tu dharmyāmr̥tamidaṁ yathoktaṁ paryupāsate । śraddadhānā matparamā bhaktāste'tīva me priyāḥ ॥12.20॥</blockquote>Thus, shraddha is a bhava (emotion) that one has for another person; in this case, Shri Krishna who is none other than the Supreme being personified. And the shraddha of a devotee is considered the highest of virtues.<ref name=":4" />

== मोक्षसाधनत्वम् ॥ Shraddha as Moksha Sadhana ==

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śraddhāvām̐llabhate jñānaṁ tatparaḥ saṁyatendriyaḥ । jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati ॥4.39॥ </blockquote>Meaning: A person who has shraddha, is eagerly engaged in the spiritual practice that one has chosen and is in control of his or her senses, achieves jnana or knowledge of the self. And having attained knowledge, one immediately achieves unparalleled or supreme peace.

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Thus, the first line of this verse presents shraddha as antecedent of jnana with tatparaḥ ie. eager engagement in a spiritual practice and saṁyatendriyaḥ ie. practice of self-restraint moderating this relationship between shraddha and Jnana. And the second line points out to the consequence of achieving jnana ie. attaining immediate and unparalleled peace; which is interpreted as moksa by Adi Shankaracharya in his commentary on this verse.<ref name=":4" /> He says,<blockquote>ज्ञानं लब्ध्वा परं मोक्षाख्यां शान्तिम् उपरतिम् अचिरेण क्षिप्रमेव अधिगच्छति।<ref name=":21" />

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Thus, the first line of this verse presents shraddha as antecedent of jnana with tatparaḥ ie. eager engagement in a spiritual practice and saṁyatendriyaḥ ie. practice of self-restraint moderating this relationship between shraddha and Jnana. And the second line points out to the consequence of achieving jnana ie. attaining immediate and unparalleled peace; which is interpreted as moksa by Adi Shankaracharya in his commentary on this verse.<ref name=":4" /> He says,<blockquote>ज्ञानं लब्ध्वा परं मोक्षाख्यां शान्तिम् उपरतिम् अचिरेण क्षिप्रमेव अधिगच्छति।<ref name=":21" /></blockquote><blockquote>jñānaṁ labdhvā paraṁ mokṣākhyāṁ śāntim uparatim acireṇa kṣiprameva adhigacchati।</blockquote>In short, shraddha is antecedent of jnana; while jnana (or knowledge) mediates between shraddha (reverence) and moksha. And since moksha is the highest pursuit of life in [[Bharatavarsha (भरतवर्षम्)|Bharata]], the other three being [[Dharma (धर्मः)|dharma]] (duty), artha (wealth) and kama (pleasure), shraddha occupies an important place in the Bharatiya worldview.<ref name=":4" />

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jñānaṁ labdhvā paraṁ mokṣākhyāṁ śāntim uparatim acireṇa kṣiprameva adhigacchati।</blockquote>In short, shraddha is antecedent of jnana; while jnana (or knowledge) mediates between shraddha (reverence) and ~~moksa~~. And since ~~moksa~~ is the highest pursuit of life in Bharata, the other three being dharma (duty), artha (wealth) and kama (pleasure), shraddha occupies an important place in the Bharatiya worldview.<ref name=":4" />

=== कालातीतं फलम् ॥ Everlasting Nature of the Fruit ===

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The preceeding section elaborated on verse 4.39 that presented shraddha as a necessary condition for achieving jnana. Building on this, after the explanation of many other things, Arjuna asks Shri Krishna in verse 6.37<ref name=":4" />,<blockquote>अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६.३७॥<ref name=":22" />

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ayatiḥ śraddhayopeto yogāccalitamānasaḥ । aprāpya yogasaṁsiddhiṁ kāṁ gatiṁ kr̥ṣṇa gacchati ॥6.37॥</blockquote>Meaning: What happens ultimately to the person who has shraddha but fails to make the necessary effort or does not succeed in the path of spirituality because of unsteady manas or mind.

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The preceeding section elaborated on verse 4.39 that presented shraddha as a necessary condition for achieving jnana. Building on this, after the explanation of many other things, Arjuna asks Shri Krishna in verse 6.37<ref name=":4" />,<blockquote>अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६.३७॥<ref name=":22" /></blockquote><blockquote>ayatiḥ śraddhayopeto yogāccalitamānasaḥ । aprāpya yogasaṁsiddhiṁ kāṁ gatiṁ kr̥ṣṇa gacchati ॥6.37॥</blockquote>Meaning: What happens ultimately to the person who has shraddha but fails to make the necessary effort or does not succeed in the path of spirituality because of unsteady manas or mind.

This is one of the many important questions Arjuna asks of Shri Krishna in the Bhagavad Gita. And in verses 6.40–6.47, Shri Krishna 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 even while transitioning to a new life. Thus, shraddha always bears fruits that are never lost; they do not diminish in value even with rebirth. It is highest of virtues with everlasting outcomes.<ref name=":4" />

== श्रद्धाविहिनत्वम् ॥ Absence of Shraddha ==

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It is already enumerated earlier in verse 4.39 that only those who have shraddha obtain knowledge.<ref name=":4" /><blockquote>श्रद्धावाँल्लभते ज्ञानं ... ॥४.३९॥<ref name=":6" /> śraddhāvām̐llabhate jñānaṁ ... ॥4.39॥</blockquote>In continuity to this, Shri Krishna in the following verse says, <blockquote>अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४.४०॥<ref name=":6" />

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It is already enumerated earlier in verse 4.39 that only those who have shraddha obtain knowledge.<ref name=":4" /><blockquote>श्रद्धावाँल्लभते ज्ञानं ... ॥४.३९॥<ref name=":6" /> śraddhāvām̐llabhate jñānaṁ ... ॥4.39॥</blockquote>In continuity to this, Shri Krishna in the following verse says, <blockquote>अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥४.४०॥<ref name=":6" /></blockquote><blockquote>ajñaścāśraddadhānaśca saṁśayātmā vinaśyati । nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ ॥4.40॥</blockquote>Meaning: Those who are ignorant, without shraddha and sceptical are ruined and completely lose out on achievements both in this world and beyond, and also do not find happiness.

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ajñaścāśraddadhānaśca saṁśayātmā vinaśyati । nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ ॥4.40॥</blockquote>Meaning: Those who are ignorant, without shraddha and sceptical are ruined and completely lose out on achievements both in this world and beyond, and also do not find happiness.

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" />

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== श्रद्धायज्ञः ॥ Shraddha Yajna ==

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Mahabharata states that everyone was entitled to take the vow of performing Manasika Yajnas (symbolic yajnas) in the depth of their conscious mind. And all the devatas as well as humans desired to be part of such a manasika yajna because these yajnas were endowed with shraddha that made them extremely pure. Therefore, according to the Mahabharata, all varnas were entitled to perform Shraddha based Yajnas.<ref name=":12">Ramnarayanadutta Shastri Pandey, Mahabharata (Vol.5 Shanti Parva), Gorakhpur: Gita Press</ref><blockquote>यज्ञो मनीषया तात सर्ववर्णेषु भारत ॥ ४७ ॥ नास्य यज्ञकृतो देवा ईहन्ते नेतरे जनाः । ततः सर्वेषु वर्णेषु श्रद्धायज्ञो विधीयते ॥ ४८ ॥<ref name=":11">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref>

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[[Mahabharata (महाभारतम्)|Mahabharata]] states that everyone was entitled to take the vow of performing Manasika Yajnas (symbolic yajnas) in the depth of their conscious mind. And all the devatas as well as humans desired to be part of such a manasika yajna because these yajnas were endowed with shraddha that made them extremely pure. Therefore, according to the Mahabharata, all [[Varna Dharma (वर्णधर्मः)|varnas]] were entitled to perform Shraddha based Yajnas.<ref name=":12">Ramnarayanadutta Shastri Pandey, Mahabharata (Vol.5 Shanti Parva), Gorakhpur: Gita Press</ref><blockquote>यज्ञो मनीषया तात सर्ववर्णेषु भारत ॥ ४७ ॥ नास्य यज्ञकृतो देवा ईहन्ते नेतरे जनाः । ततः सर्वेषु वर्णेषु श्रद्धायज्ञो विधीयते ॥ ४८ ॥<ref name=":11">Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref>

yajño manīṣayā tāta sarvavarṇeṣu bhārata ॥ 47 ॥

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nāsya yajñakr̥to devā īhante netare janāḥ । tataḥ sarveṣu varṇeṣu śraddhāyajño vidhīyate ॥ 48 ॥</blockquote>The Mahabharata also emphasizes therein that of all forms of Yajnas, Shraddha Yajna is the foremost as Shraddha is the greatest deity who purifies those performing the Yajnas.<ref name=":12" /><blockquote>अग्रे सर्वेषु यज्ञेषु श्रद्धायज्ञो विधीयते । दैवतं हि महच्छ्रद्धा पवित्रं यजतां च यत् ॥४४॥<ref name=":11" />

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nāsya yajñakr̥to devā īhante netare janāḥ । tataḥ sarveṣu varṇeṣu śraddhāyajño vidhīyate ॥ 48 ॥</blockquote>The Mahabharata also emphasizes therein that of all forms of Yajnas, Shraddha Yajna is the foremost as Shraddha is the greatest deity who purifies those performing the Yajnas.<ref name=":12" /><blockquote>अग्रे सर्वेषु यज्ञेषु श्रद्धायज्ञो विधीयते । दैवतं हि महच्छ्रद्धा पवित्रं यजतां च यत् ॥४४॥<ref name=":11" /></blockquote><blockquote>agre sarveṣu yajñeṣu śraddhāyajño vidhīyate । daivataṁ hi mahacchraddhā pavitraṁ yajatāṁ ca yat ॥44॥</blockquote>

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agre sarveṣu yajñeṣu śraddhāyajño vidhīyate । daivataṁ hi mahacchraddhā pavitraṁ yajatāṁ ca yat ॥44॥</blockquote>

== देवतास्वरूपम् ॥ Shraddha as a Deity ==

Shraddha is mentioned as the deity of the Rigvedic Sukta 10.151.<ref name=":16">Rigveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%AB%E0%A5%A7 Sukta 151]</ref> In the Devi Bhagavata, shraddha is one of the names attributed to Devi Mahamaya in the verses chanted in her praise by the Vedas in their incarnate form.<ref>Swami Vijnanananda (1921-22), [https://archive.org/details/SrimadDeviBhagavatamEnglish/page/n15/mode/2up Sri Devi Bhagavatam]</ref> <blockquote>वेदा ऊचुः | धीः श्रीः कान्तिः क्षमा शान्तिः श्रद्धा मेधा धृतिः स्मृतिः ॥ ५४ ॥<ref>Devi Bhagavata, Skandha 1, [https://sa.wikisource.org/wiki/%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A5%80%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A6%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AB Adhyaya 5]</ref></blockquote><blockquote>vedā ūcuḥ | dhīḥ śrīḥ kāntiḥ kṣamā śāntiḥ śraddhā medhā dhr̥tiḥ smr̥tiḥ ॥ 54 ॥</blockquote>

=== ब्राह्मणेषु श्रद्धा ॥ Shraddha in the Brahmanas ===

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The Shatapatha Brahmana describes shraddha as daughter of the Sun.<blockquote>श्रद्धा वै सूर्यस्य दुहिता... ।१२.७.३.११।<ref>Shatapatha Brahmana, Kanda 12, Adhyaya 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Brahmana 3]</ref> śraddhā vai sūryasya duhitā... ।12.7.3.11।</blockquote>This is reiterated in the Shanti parva of the Mahabharata that says, <blockquote>श्रद्धा वै सात्विकी देवी सूर्यस्य दुहिता द्विज । १२.२७०.८<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-270 Adhyaya 270]</ref> śraddhā vai sātvikī devī sūryasya duhitā dvija । 12.270.8</blockquote>

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The Shatapatha Brahmana describes shraddha as daughter of the [[Surya (सूर्यः)|Sun]].<blockquote>श्रद्धा वै सूर्यस्य दुहिता... ।१२.७.३.११।<ref>Shatapatha Brahmana, Kanda 12, Adhyaya 7, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%A4%E0%A4%AA%E0%A4%A5%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%95%E0%A4%BE%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%AE%E0%A5%8D_%E0%A5%A7%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A5%A9 Brahmana 3]</ref> śraddhā vai sūryasya duhitā... ।12.7.3.11।</blockquote>This is reiterated in the Shanti parva of the Mahabharata that says, <blockquote>श्रद्धा वै सात्विकी देवी सूर्यस्य दुहिता द्विज । १२.२७०.८<ref>Mahabharata, Shanti Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-12-%E0%A4%B6%E0%A4%BE%E0%A4%82%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-270 Adhyaya 270]</ref> śraddhā vai sātvikī devī sūryasya duhitā dvija । 12.270.8</blockquote>

=== इतिहासपुराणेषु श्रद्धा ॥ Shraddha in the Itihasa and Puranas ===

Shraddha is personified at various instances across the Mahabharata and the Puranas. These instances are enumerated in brief below:

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* The Mahabharata, Bhagavata Purana, Vayu Purana, Vishnu Purana, Shiva Purana and Saura Purana describe shraddha as the daughter of Daksha and the wife of Dharma.

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* The Mahabharata, Bhagavata Purana, Vayu Purana, [[Vishnu Purana (विष्णुपुराणम्)|Vishnu Purana]], Shiva Purana and Saura Purana describe shraddha as the daughter of Daksha and the wife of Dharma.

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According to the Mahabharata, Daksha who was born off the right thumb of Brahma had 50 daughters from his wife. Shraddha was one among the 10 daughters he gave in marriage to Dharma. Others being Kirti, Lakshmi, Dhrti, Medha, Pushti, Kriya, Buddhi, Lajja and Mati. And it is interesting to note here that Brahma declares these 10 to be the doors of Dharma ie. that through which one may be initiated into Dharma.<ref>Ramnarayandatta Shastri Pandey, Mahabharata (Vol.1 Adi Parva), Gorakhpur: Gita Press.</ref><blockquote>दक्षस्त्वजायताङ्गुष्ठाद्दक्षिणाद्भगवानृषिः ।... तस्यां पञ्चाशतं कन्याः स एवाजनयन्मुनिः ।। ददौ स दश धर्माय... १.६७.१०-१३

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According to the Mahabharata, Daksha who was born off the right thumb of [[Brahma (ब्रह्मा)|Brahma]] had 50 daughters from his wife. Shraddha was one among the 10 daughters he gave in marriage to Dharma. Others being Kirti, Lakshmi, Dhrti, Medha, Pushti, Kriya, Buddhi, Lajja and Mati. And it is interesting to note here that Brahma declares these 10 to be the doors of Dharma ie. that through which one may be initiated into Dharma.<ref>Ramnarayandatta Shastri Pandey, Mahabharata (Vol.1 Adi Parva), Gorakhpur: Gita Press.</ref><blockquote>दक्षस्त्वजायताङ्गुष्ठाद्दक्षिणाद्भगवानृषिः ।... तस्यां पञ्चाशतं कन्याः स एवाजनयन्मुनिः ।। ददौ स दश धर्माय... १.६७.१०-१३

नामतो धर्मपत्न्यस्ताः कीर्त्यमाना निबोध मे। कीर्तिर्लक्ष्मीर्धृतिर्मेधा पुष्टिः श्रद्धा क्रिया तथा।। १.६७.१४

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nāmato dharmapatnyastāḥ kīrtyamānā nibodha me। kīrtirlakṣmīrdhr̥tirmedhā puṣṭiḥ śraddhā kriyā tathā।। 1.67.14

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buddhirlajjā matiścaiva patnyo dharmasya tā daśa। dvārāṇyetāni dharmasya vihitāni svayaṁbhuvā।। 1.67.15</blockquote>The Bhagavata Purana mentions that Prasuti, daughter of Manu, married Daksha, the son of Brahma. They had 16 daughters. Shraddha was one of their 13 daughters given in marriage to Dharma. The others being Maitri, Daya, Shanti, Tushti, Pushti, Kriya, Unnati, Buddhi, Medha, Titiksha, Hri and Murti.<ref name=":26">A.C. Bhaktivedanta Swami Prabhupada (1972), Srimad Bhagavatam ([http://prabhupadabooks.com/pdf/sb4.1.pdf Fourth Canto-Part One]), The Bhaktivedanta Book Trust.</ref><blockquote>प्रसूतिं मानवीं दक्ष उपयेमे ह्यजात्मजः । तस्यां ससर्ज दुहितॄः षोडशामललोचनाः ॥ ४७ ॥ त्रयोदशादाद्धर्माय ...

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buddhirlajjā matiścaiva patnyo dharmasya tā daśa। dvārāṇyetāni dharmasya vihitāni svayaṁbhuvā।। 1.67.15</blockquote>The Bhagavata Purana mentions that Prasuti, daughter of [[Manu (मनु)|Manu]], married Daksha, the son of Brahma. They had 16 daughters. Shraddha was one of their 13 daughters given in marriage to Dharma. The others being Maitri, Daya, Shanti, Tushti, Pushti, Kriya, Unnati, Buddhi, Medha, Titiksha, Hri and Murti.<ref name=":26">A.C. Bhaktivedanta Swami Prabhupada (1972), Srimad Bhagavatam ([http://prabhupadabooks.com/pdf/sb4.1.pdf Fourth Canto-Part One]), The Bhaktivedanta Book Trust.</ref><blockquote>प्रसूतिं मानवीं दक्ष उपयेमे ह्यजात्मजः । तस्यां ससर्ज दुहितॄः षोडशामललोचनाः ॥ ४७ ॥ त्रयोदशादाद्धर्माय ...

श्रद्धा मैत्री दया शान्तिः तुष्टिः पुष्टिः क्रियोन्नतिः । बुद्धिर्मेधा तितिक्षा ह्रीः मूर्तिर्धर्मस्य पत्‍नयः ॥ ४९ ॥<ref name=":13">Bhagavata Purana, Skandha 4, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AA/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7 Adhyaya 1]</ref>

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* There are a couple of more occurances of Shraddha in the Bhagavata Purana as follows:

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The Bhagavata Purana (in Skandhas 3<ref>A.C. Bhaktivedanta Swami Prabhupada (1974), Srimad Bhagavatam ([http://prabhupadabooks.com/pdf/SB3.3.pdf Third Canto-Part 3]), The Bhaktivedanta Book Trust.</ref> and 4<ref name=":26" />) describes Shraddha as one of the nine daughters of Kardama Muni and Devahuti (daughter of Svayambhuva Manu and Shatarupa) who was given in marrriage to Rshi [[Angirasa (अङ्गिरसः)|Angiras]]. It also states that Shraddha and Rshi Angiras had 4 daughters viz. Sinivali, Kuhu, Raka and Anumati and 2 sons viz. Utatthya and Brhaspati.<ref name=":25" /><blockquote>देवहूतिमदात् तात कर्दमायात्मजां मनुः । तत्संबन्धि श्रुतप्रायं भवता गदतो मम ॥ १० ॥

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The Bhagavata Purana (in Skandhas 3<ref>A.C. Bhaktivedanta Swami Prabhupada (1974), Srimad Bhagavatam ([http://prabhupadabooks.com/pdf/SB3.3.pdf Third Canto-Part 3]), The Bhaktivedanta Book Trust.</ref> and 4<ref name=":26" />) describes Shraddha as one of the nine daughters of Kardama Muni and Devahuti (daughter of Svayambhuva Manu and Shatarupa) who was given in marrriage to Rshi Angiras. It also states that Shraddha and Rshi Angiras had 4 daughters viz. Sinivali, Kuhu, Raka and Anumati and 2 sons viz. Utatthya and Brhaspati.<ref name=":25" /> <blockquote>देवहूतिमदात् तात कर्दमायात्मजां मनुः । तत्संबन्धि श्रुतप्रायं भवता गदतो मम ॥ १० ॥

याः कर्दमसुताः प्रोक्ता नव ब्रह्मर्षिपत्‍नयः । तासां प्रसूतिप्रसवं प्रोच्यमानं निबोध मे ॥ १२ ॥

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== References ==

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[[Category:Bhagavad Gita]]

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[[Category:Darshanas]]

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[[Category:Devatas]]

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[[Category:Mahabharata]]

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[[Category:Puranas]]

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[[Category:Vedanta]]

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