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Line 202: − + − − The analysis of Bhagavad Gita resulted in nine themes, and many behavioural outcomes of shraddha such as not finding faults in others. − − The analyses of shraddha gave eight themes, and the analysis of ashraddha gave one theme. The nine themes derived from the analyses of the 19 verses from the Bhagavad-Gītā are presented in the next section.<ref name=":4" /> − − # '''shraddha is integral to the procedure that makes efforts bear fruit in the practice of spirituality.''' − # Further, shraddha is also used to explicate other constructs like yajña, tapas (austerities), dāna (charity) and karma (action), thus highlighting the importance of this construct in understanding Indian worldview and psychology. − # Thus, the '''importance of shraddha is emphasised for achieving moksa''', which is one of the four purusārthas or life pursuits prescribed for Bharatiyas. − # It should also be noted that people can have shraddha for texts like the Bhagavad-Gītā. − # Jnana or knowledge is seen as mediating between shraddha and moksa or liberation. This relationship is moderated by tatparah (or eager engagement in the spiritual practice one has chosen) and samyatendriyah (or practicing self-restraint). − # shraddha reflects the basic nature of people and a person may be seen more or less as personification of shraddha. It expresses itself in very different kinds of behaviours that people engage in. For example, many people in India go to temples like the one at Guruvāyura, but depending on their shraddha, each acts differently. Some go around the temple by walking at normal pace; others walk slowly, foot-to-foot, much like a mindful walk; and yet others roll over sideways in going around the temple. This perhaps illustrates how shraddha captures the basic nature of people. − # In the West, optimists are those who have a positive attitude and find the proverbial glass as half full. They are known to find opportunities even in difficult and dire situations. Contrary to them, pessimists see the glass as half empty, and are often cynical and unwilling to work through challenges to bring about changes in their own personal lives, organisations or societies. It may be considered that such basic nature of the optimists or pessimists reflects shraddha of the person in self, others, society and the Divine. Prof Bhawuk believes that shraddha may be used as a foundational construct for understanding both positive and negative psychologies.
→संहृतिः ॥ Synopsis: Editing
== संहृतिः ॥ Synopsis ==
== संहृतिः ॥ Synopsis ==
The analysis of the terms shraddha and ashraddha featuring across 19 verses of the Bhagavad Gita results in the enumeration of 9 themes surrounding the concept of shraddha. These themes, 8 from the analysis of the term shraddha and 1 from the analysis of ashraddha are explained in brief below.<ref name=":4" />
# There are many behavioural outcomes of many behavioural outcomes of shraddha such as not finding faults in others.
# Shraddha occupies a central place in whatever path of spirituality is followed. And the value of an individual’s effort who is on the path of spirituality is not lost. Infact, shraddha is considered integral to the procedure that makes efforts bear fruit in the practice of spirituality.
# Shraddha is the antecedent of jnana. And as jnana acts as a mediator between shraddha and moksa. Therefore, shraddha becomes an instrument of moksa, the highest life pursuit of humans in the Bharatiya worldview. This emphasizes the importance of shraddha for achieving moksa, which is one of the four purusharthas or life pursuits prescribed for Bharatiyas.
# Shraddha is also used to explicate other constructs like yajna, tapas (austerities), dana (charity) and karma (action); thereby highlighting the importance of this construct in understanding Bharatiya worldview and psychology.
# Shraddha can be of several types. While it is noted that people can have shraddha for texts like the Bhagavad Gita, according to the Bhagavad Gita, the shraddha of a devotee following the path of devotion is of the highest type.
# Shraddha reflects the basic nature of people and a person may be seen more or less as personification of shraddha that expresses itself in very different kinds of behaviours that people engage in. Infact, it is believed that the basic nature of the optimists or pessimists (as known in the west) reflects shraddha of the person in self, others, society and the Divine. Based on this, Prof. Bhawuk in his research proposes that shraddha may be used as a foundational construct for understanding both positive and negative psychologies.
shraddha: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk
shraddha: Construct Definition from the Bhagavad-Gītā by Dharm P. S. Bhawuk
Deriving the meaning of the construct of shraddha from the Bhagavad-Gītā.
Deriving the meaning of the construct of shraddha from the Bhagavad-Gītā.
* shraddha can be of several types. According to the Bhagavad Gītā, the shraddha of a devotee following the path of devotion is of the highest type. It is clear that shraddha occupies a central place in whatever path of spirituality is followed. Also shraddha is the antecedent of jñāna, and the relationship between shraddha and jñāna is moderated by tatparah (or eager engagement in a practice) and samyatendriyah (or practicing selfrestraint). The value of an individual’s effort who is on the path of spirituality is not lost either. Further, as jñāna acts as a mediator between shraddha and moksa (or liberation), shraddha becomes an instrument of moksa, the highest life pursuit of humans in the Indian worldview, the other three being dharma or duty, artha or wealth, and kāma or pleasure. Such a complex understanding cannot be captured by single word translations of the construct of shraddha in English or other languages;
* Further, Such a complex understanding cannot be captured by single word translations of the construct of shraddha in English or other languages;
# shraddha: Always bears fruits
# shraddha: Always bears fruits
# From interpersonal perspective it was found that shraddha is an emotion that one has for another person. For example, a śraddhāvan student, much like Arjuna did to Krsna, follows the instructions of a teacher by surrendering to him or her. The teacher fulfils the student’s wish for knowledge and provides necessary instructions to guide him or her to perform his or her duty. The characteristics of shraddha-based exchange between a teacher and a student will also apply to all superior–subordinate dyads like parent–child, older–brother–younger–brother and so forth. The same dynamics is likely to be at play between a person and his or her deity or God. Since śāstras or scriptural texts, which provide instructions in guiding human behaviour, they too are treated in the same manner by a śraddhāvan individual.
# From interpersonal perspective it was found that shraddha is an emotion that one has for another person. For example, a śraddhāvan student, much like Arjuna did to Krsna, follows the instructions of a teacher by surrendering to him or her. The teacher fulfils the student’s wish for knowledge and provides necessary instructions to guide him or her to perform his or her duty. The characteristics of shraddha-based exchange between a teacher and a student will also apply to all superior–subordinate dyads like parent–child, older–brother–younger–brother and so forth. The same dynamics is likely to be at play between a person and his or her deity or God. Since śāstras or scriptural texts, which provide instructions in guiding human behaviour, they too are treated in the same manner by a śraddhāvan individual.
# It was noted that though individual effort moderates the relation between shraddha and liberation, shraddha is also considered a gift of the Supreme Being or divine grace. Such grace of the divine that appears as shraddha can be seen reflected in the daily interactions of spiritual practitioners. For example, a spiritual practitioner’s harmonising behaviour is likely to emerge from his or her neutrality towards all, and not viewing people (or contexts) in terms of dichotomies like friend or enemy, good or bad, favourable or antagonistic, and so forth. Thus, the construct of shraddha can be employed to examine how social entrepreneurs can possibly effect social change.
# It was noted that though individual effort moderates the relation between shraddha and liberation, shraddha is also considered a gift of the Supreme Being or divine grace. Such grace of the divine that appears as shraddha can be seen reflected in the daily interactions of spiritual practitioners. For example, a spiritual practitioner’s harmonising behaviour is likely to emerge from his or her neutrality towards all, and not viewing people (or contexts) in terms of dichotomies like friend or enemy, good or bad, favourable or antagonistic, and so forth. Thus, the construct of shraddha can be employed to examine how social entrepreneurs can possibly effect social change.