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== श्रद्धायाः महत्त्वम् ॥ Greatness of Shraddha ==

== श्रद्धायाः महत्त्वम् ॥ Greatness of Shraddha ==

''tasyāḥ praśaṁsā yathā, -- brahmovāca । "śraddhāpūrvā ime dharmāḥ śraddhā madhyānta-saṁsthitāḥ । śraddhā nityā pratiṣṭhāśca dharmāḥ śraṁddhaiva kīrttitāḥ ॥ śrutimātrarasāḥ sūkṣmāḥ pradhānapuruṣeśvarāḥ । śraddhāmātreṇa gr̥hyante na kareṇa na cakṣuṣā ॥ kāyakleśairna bahubhistathavārthasya rāśibhiḥ । dharmaḥ saṁprāpyate sūkṣmaḥ śraddhāhīnaiḥ surairapi ॥ śraddhā dharmaḥ paraḥ sūkṣmaḥ śraddhā jñānaṁ hutaṁ tapaḥ । śraddhā svargaśca mokṣaśca śraddhā sarvamidaṁ jagat ॥ sarvasvaṁ jīvitaṁ vāpi dadyādaśraddhayā yadi । nāpnuyāttatphalaṁ kiñcit śraddhādānaṁ tato bhavet ॥ evaṁ śraddhānvayāḥ sarve sarvadharmāḥ prakīrttitāḥ । keśavaḥ śraddhayā gamyo dhyeyaḥ pūjyaśca sarvadā ॥" iti vahnipurāṇe dhenudānamāhātmyādhyāyaḥ ॥''</blockquote>

''tasyāḥ praśaṁsā yathā, -- brahmovāca । "śraddhāpūrvā ime dharmāḥ śraddhā madhyānta-saṁsthitāḥ । śraddhā nityā pratiṣṭhāśca dharmāḥ śraṁddhaiva kīrttitāḥ ॥ śrutimātrarasāḥ sūkṣmāḥ pradhānapuruṣeśvarāḥ । śraddhāmātreṇa gr̥hyante na kareṇa na cakṣuṣā ॥ kāyakleśairna bahubhistathavārthasya rāśibhiḥ । dharmaḥ saṁprāpyate sūkṣmaḥ śraddhāhīnaiḥ surairapi ॥ śraddhā dharmaḥ paraḥ sūkṣmaḥ śraddhā jñānaṁ hutaṁ tapaḥ । śraddhā svargaśca mokṣaśca śraddhā sarvamidaṁ jagat ॥ sarvasvaṁ jīvitaṁ vāpi dadyādaśraddhayā yadi । nāpnuyāttatphalaṁ kiñcit śraddhādānaṁ tato bhavet ॥ evaṁ śraddhānvayāḥ sarve sarvadharmāḥ prakīrttitāḥ । keśavaḥ śraddhayā gamyo dhyeyaḥ pūjyaśca sarvadā ॥" iti vahnipurāṇe dhenudānamāhātmyādhyāyaḥ ॥'' </blockquote>

 

== भगवद्गीतायां श्रद्धा ॥ Shraddha in Bhagavad Gita ==

== भगवद्गीतायां श्रद्धा ॥ Shraddha in Bhagavad Gita ==

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" />

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" />

=== श्रद्धाप्रकाराः ॥ Types of Shraddha ===

=== श्रद्धाप्रकाराः ॥ Types of Shraddha ===

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>

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>

''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>

''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>

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" />

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" />  

''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" />

''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" />

''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" />

''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" />

''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" />

''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" />

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" />  

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 ===

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

''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>Thus, this verse is both a prohibition against performing a yajna without shraddha and an instruction for performing yajna with shraddha. Because 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" />

''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>Thus, this verse is both a prohibition against performing a yajna without shraddha and an instruction for performing yajna with shraddha. Because 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.<ref name=":4" />   

== भगवति श्रद्धा ॥ Shraddha in a Deity ==

== भगवति श्रद्धा ॥ Shraddha in a Deity ==

''yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitumicchati । tasya tasyācalāṁ śraddhāṁ tāmeva vidadhāmyaham ॥7.21॥''</blockquote>There are two points to be noted in this verse.  

''yo yo yāṁ yāṁ tanuṁ bhaktaḥ śraddhayārcitumicchati । tasya tasyācalāṁ śraddhāṁ tāmeva vidadhāmyaham ॥7.21॥'' </blockquote>There are two points to be noted in this verse.  

* First, one can worship any form of deity one wishes to with Shraddha. Meaning, one is free to choose one's spiritual practice, and Shri Krishna endows the necessary shraddha. In other words, shraddha is needed in worshipping a deity or pursuing any spiritual practice. Thus, shraddha is an emotion one has for a deity.

* First, one can worship any form of deity one wishes to with Shraddha. Meaning, one is free to choose one's spiritual practice, and Shri Krishna endows the necessary shraddha. In other words, shraddha is needed in worshipping a deity or pursuing any spiritual practice. Thus, shraddha is an emotion one has for a deity.

* Second, Shri Krishna blesses those who have shraddha. That is, shraddha shown by human beings begets divine shraddha or grace from Shri Krishna.   

* Second, Shri Krishna blesses those who have shraddha. That is, shraddha shown by human beings begets divine shraddha or grace from Shri Krishna.   

=== भगवच्छ्रद्धा फलम् ॥ Fruit of Shraddha in a Deity ===

=== भगवच्छ्रद्धा फलम् ॥ Fruit of Shraddha in a Deity ===

''sa tayā śraddhayā yuktastasyārādhanamīhate । labhate ca tataḥ kāmānmayaiva vihitānhi tān ॥7.22॥''</blockquote>Therefore, shraddha is not only something that brings one to Shri Krishna but also continues to bring the blessings of Shri Krishna to the devotees, whoever and however they worship. Thus, shraddha is a gift of the Supreme, a divine grace.<ref name=":4" />

''sa tayā śraddhayā yuktastasyārādhanamīhate । labhate ca tataḥ kāmānmayaiva vihitānhi tān ॥7.22॥'' </blockquote>Therefore, shraddha is not only something that brings one to Shri Krishna but also continues to bring the blessings of Shri Krishna to the devotees, whoever and however they worship. Thus, shraddha is a gift of the Supreme, a divine grace.<ref name=":4" />

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

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

In Vivekachudamani, Shri Shankaracharya says,<blockquote>शास्त्रस्य गुरवाक्यस्य सत्यबुद्ध्यवधारणम् । सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

 

In Vivekachudamani, Shri Shankaracharya says,<blockquote>

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

''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>

''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>

''kārpaṇyadoṣopahatasvabhāvaḥ pr̥cchāmi tvāṁ dharmasammūḍhacetāḥ ।''

''kārpaṇyadoṣopahatasvabhāvaḥ pr̥cchāmi tvāṁ dharmasammūḍhacetāḥ ।''

''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>

''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>  

''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" />  

''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 ===

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

''ye tu dharmyāmr̥tamidaṁ yathoktaṁ paryupāsate । śraddadhānā matparamā bhaktāste'tīva me priyāḥ ॥12.20॥''</blockquote>Meaning: Devotees who worship Shri Krishna by surrendering to Him with deep shraddha and follow the dharmika (pious) and nectar-like instructions meticulously are dearest to Him.

''ye tu dharmyāmr̥tamidaṁ yathoktaṁ paryupāsate । śraddadhānā matparamā bhaktāste'tīva me priyāḥ ॥12.20॥'' </blockquote>Meaning: Devotees who worship Shri Krishna by surrendering to Him with deep shraddha and follow the dharmika (pious) and nectar-like instructions meticulously are dearest to Him.

By instructions here, is meant what is stated in shastras or scriptures. Therefore, it is conveyed that it is not enough to have shraddha merely for a deity or person, rather an individual needs to have shraddha also in shastras (or scriptural texts) that guide human behaviour.<ref name=":4" />

By instructions here, is meant what is stated in shastras or scriptures. Therefore, it is conveyed that it is not enough to have shraddha merely for a deity or person, rather an individual needs to have shraddha also in shastras (or scriptural texts) that guide human behaviour.<ref name=":4" />

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

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

''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>

''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>

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" />

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" />

== साधनाङ्गः ॥ Integral Part of Sadhana ==

== साधनाङ्गः ॥ Integral Part of Sadhana ==

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" /> ''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>

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" /> ''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>  

''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. 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>  

''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. 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>  

This clearly lays out the importance of shraddha in the practice of spirituality.<ref name=":4" />  

This clearly lays out the importance of shraddha in the practice of spirituality.<ref name=":4" />  

== साधकगुणः ॥ Quality of a Sadhaka ==

== साधकगुणः ॥ Quality of a Sadhaka ==

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" />

In verse 12.1 of the Bhagavad Gita, Arjuna asks Shri Krishna as to who is a better spiritual practitioner, one who follows bhaktiyoga (the path of devotion) or one who follows jnanayoga (the path of knowledge).<ref name=":4" /><blockquote>

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

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.  

 

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.  

In this context, it is noted that in an earlier verse of the Bhagavad Gita it is mentioned that only those who have shraddha obtain knowledge.<ref name=":4" /><blockquote>श्रद्धावाँल्लभते ज्ञानं ... ॥४.३९॥<ref name=":6" /> śraddhāvām̐llabhate jñānaṁ ... ॥4.39॥</blockquote>This establishes the unequivocal relevance of shraddha to both the paths ie. the path of knowledge and that of devotion.  

In this context, it is noted that in an earlier verse of the Bhagavad Gita it is mentioned that only those who have shraddha obtain knowledge.<ref name=":4" /><blockquote>श्रद्धावाँल्लभते ज्ञानं ... ॥४.३९॥<ref name=":6" /> śraddhāvām̐llabhate jñānaṁ ... ॥4.39॥</blockquote>This establishes the unequivocal relevance of shraddha to both the paths ie. the path of knowledge and that of devotion.  

== मोक्षसाधनत्वम् ॥ Shraddha as Moksha Sadhana ==

== मोक्षसाधनत्वम् ॥ Shraddha as Moksha Sadhana ==

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.  

 

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.

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" />

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" />

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

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

shraddha: The highest of virtues with everlasting outcomes

shraddha: The highest of virtues with everlasting outcomes

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 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>  

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.