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Line 11: − + − − General Definition − − can be associated with faith, trust, confidence, and loyalty. Sri Aurobindo describes Śraddhā as “the soul’s belief in the Divine’s existence, wisdom, power, love and grace.” − − Source: DDSA: The practical Sanskrit-English dictionary − − 2) To consent, assent. Line 36:
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Adding references - to be edited
== व्युत्पत्तिः ॥ Etymology ==
== व्युत्पत्तिः ॥ Etymology ==
The term is derived from two Sanskrit roots: ''shrat'' meaning "truth," "heart" or "faithfulness," and ''dha'', meaning "to direct one’s mind toward." (Yogapedia https://www.yogapedia.com/definition/5360/shraddha)
Source: DDSA: The practical Sanskrit-English dictionary<ref>Vaman Shivram Apte (1890), The Practical Sanskrit English Dictionary, Poona: Shiralkar & Co., See: [https://archive.org/details/ldpd_7285627_000/page/n1075/mode/2up Shraddha].</ref>
1) To confide, believe, put faith in (with acc. of thing); कः श्रद्धास्यति भूतार्थम् (''kaḥ śraddhāsyati bhūtārtham'') Mk.3.24; कामिन्यः श्रदधुरनार्जवं नरेषु (''kāminyaḥ śradadhuranārjavaṃ nareṣu'') Śi.8.11;9.69; U.7.6; श्रद्दधे त्रिदशगोप- मात्रके दाहशक्तिमिव कृष्णवर्त्मनि (''śraddadhe tridaśagopa- mātrake dāhaśaktimiva kṛṣṇavartmani'') R.11.42.
1) To confide, believe, put faith in (with acc. of thing); कः श्रद्धास्यति भूतार्थम् (''kaḥ śraddhāsyati bhūtārtham'') Mk.3.24; कामिन्यः श्रदधुरनार्जवं नरेषु (''kāminyaḥ śradadhuranārjavaṃ nareṣu'') Śi.8.11;9.69; U.7.6; श्रद्दधे त्रिदशगोप- मात्रके दाहशक्तिमिव कृष्णवर्त्मनि (''śraddadhe tridaśagopa- mātrake dāhaśaktimiva kṛṣṇavartmani'') R.11.42.
Śraddhā (श्रद्धा).—
Śraddhā (श्रद्धा).—
6) Strong or vehement desire; तथापि वैचित्र्य- रहस्यलुब्धाः श्रद्धां विधास्यन्ति सचेतसोऽत्र (''tathāpi vaicitrya- rahasyalubdhāḥ śraddhāṃ vidhāsyanti sacetaso'tra'') Vikr.1.13; युद्धश्रद्धा- पुलकित इव प्राप्तसख्यः करेण (''yuddhaśraddhā- pulakita iva prāptasakhyaḥ kareṇa'') Mu.6.18.
6) Strong or vehement desire; तथापि वैचित्र्य- रहस्यलुब्धाः श्रद्धां विधास्यन्ति सचेतसोऽत्र (''tathāpi vaicitrya- rahasyalubdhāḥ śraddhāṃ vidhāsyanti sacetaso'tra'') Vikr.1.13; युद्धश्रद्धा- पुलकित इव प्राप्तसख्यः करेण (''yuddhaśraddhā- pulakita iva prāptasakhyaḥ kareṇa'') Mu.6.18.
Sri Aurobindo on Shraddha
This soul faith, in some form of itself, is indispensable to the action of the being and without it man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection. It is so central and essential a thing that the Gita can justly say of it that whatever is a man’s ´sraddh¯a, that he is, yo yacchraddhah. sa eva sah. , and, it may be added, whatever he has the faith to see as possible in himself and strive for, that he can create and become. There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as faith in God 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 the Yoga, its strivings and sufferings and failures as well as its successes and 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 and freedom and victory and perfection.
A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the ´sraddh¯a needed for the integral Yoga.
This ´sraddh¯a—the English word faith is inadequate to express it—is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding. And that which receives the influence and answers to the call is not so much the intellect, the heart or the life mind, but the inner soul which better knows the truth of its own destiny and mission.
There the intellect, the heart, or the desires of the life mind may take a prominent place, or even more fortuitous accidents and outward incentives; but if these are all, then there can be no surety of our fidelity to the call and our enduring perseverance in the Yoga. The intellect may abandon the idea that attracted it, the heart weary or fail us, the desire of the life mind turn to other objectives. But outward circumstances are only a cover for the real workings of the spirit, and if it is the spirit that has been touched, the inward soul that has received the call, the ´sraddh¯a will remain firm and resist all attempts to defeat or slay it.
There will very possibly be many of those trying obscurations of which even the Vedic Rishis so often complained, “long exiles from the light”, and these may be so thick, the night on the soul may be so black that faith may seem utterly to have left us. But through it all the spiritwithin will be keeping its unseen hold and the soul will return with a new strength to its assurance which was only eclipsed and not extinguished, because extinguished it cannot be when once the inner self has known and made its resolution.1
There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite. His progress is an ascent from level to level and each new height brings in other vistas and revelations of the much that has still to be done, bhu¯ ri kartvam, till the divine Shakti has at last taken up all his endeavour and he has only to assent and participate gladly by a consenting oneness in her luminous workings. That which will support him through these changes, struggles, transformations which might otherwise dishearten and baffle,—for the intellect and life and emotion always grasp too much at things, fasten on premature certitudes and are apt to be afflicted and unwilling when forced to abandon that on which they rested,—is a firm faith in the Shakti that is at work and reliance on the guidance of the Master of the Yoga whose wisdom is not in haste and whose steps through all the perplexities of the mind are assured and just and sound, because they are founded on a perfectly comprehending transaction with the necessities of our nature.
The term is derived from two Sanskrit roots: ''shrat'' meaning "truth," "heart" or "faithfulness," and ''dha'', meaning "to direct one’s mind toward." (Yogapedia https://www.yogapedia.com/definition/5360/shraddha)
General Definition
can be associated with faith, trust, confidence, and loyalty. Sri Aurobindo describes Śraddhā as “the soul’s belief in the Divine’s existence, wisdom, power, love and grace.” (See: Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 18, Faith and Shakti, pp. 746-747)
2) To consent, assent.
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary