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=== 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" />

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

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

   

   

''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" />   

''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" />  

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" />

''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). 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" />  

''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). 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" />  

== 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.<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>

''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>

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>

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" />  

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" />  

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

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

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" />  

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" />

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 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.

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" />

 

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" />

It can be seen that shraddha is a bhāva (or emotion) that one has for another person, and it is often expressed as—I have shraddha for X (where X is a target person, or a text as noted earlier). Considering that Krsna is considered Supreme being personified, shraddha is something that one has for Him. Thus, shraddha is one of the highest virtues, and it bears fruits that do not diminish in value with rebirth.  

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 ==

== मोक्षसाधनत्वम् ॥ Shraddha as Moksha Sadhana ==

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" />

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" />

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 ===

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

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,<blockquote>अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६.३७॥<ref name=":22" />

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" />

 

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.

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.

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" />

 

It can be seen that shraddha is a bhāva (or emotion) that one has for another person, and it is often expressed as—I have shraddha for X (where X is a target person, or a text as noted earlier). Considering that Krsna is considered Supreme being personified, shraddha is something that one has for Him. Thus, shraddha is one of the highest virtues, and it bears fruits that do not diminish in value with rebirth.

 

shraddha: The highest of virtues with everlasting outcomes

 

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

 

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.

 

== श्रद्धाफलम् ॥ Fruit of Shraddha  ==

== श्रद्धाफलम् ॥ Fruit of Shraddha  ==