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Line 18: − + − + − + − − In fact, it is so central and essential a thing that the Gita justly says that whatever is a man’s shraddha, that he is, yo yacchraddhah sa eva sah. Here, it may be added that whatever he has the faith to see as possible in himself and strive for, that he can create and become. − − one's shraddha and inherent qualities reflect in the choices one makes. That's probably why it is said <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 demigods; and people in whom tamas prevails worship ghosts and disembodied spirits."<ref name=":3" /> − − People with sāttvika shraddha worship deities, those with rājasika shraddha worship lesser deities, and those with tāmasika shraddha worship evil spirits. − − Based on one’s shraddha and inherent qualities, one not only chooses what one eats but also the kind of yajña, tapas, and dāna one performs. − − Arjuna asks Shri Krishna about the nature of those people who , “People who do not follow the method given in śāstras or scriptures, but worship with shraddha, what is their nature? Are they sāttvika (calmness or illumination), rājasika (or dynamism), or tāmasika (or inertia)?” This question allows us to synthesise the three gunas as enunciated in sān˙khya darśana with shraddha.<blockquote>इति श्रीभगवद्गीतायां १७ अध्यायः ॥ * ॥</blockquote><blockquote>''śrībhagavānuvāca ।''</blockquote>Meaning: Bhagavan said, "Shraddha of people, born of their individual natures, is of three kinds. It is characterized by sattva, rajas or tamas. Hear now about it. Shraddha of each person is in accordance with his natural disposition. O Bharata, a person is made of his Shraddha; what his Shraddha is, that he verily is. People in whom sattva prevails worship the deities; people in whom rajas prevails worship the demigods; and people in whom tamas prevails worship ghosts and disembodied spirits."<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> − − Shraddha shapes a person − − त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥१७.२॥<ref name=":5" /> − − In verse 17.2, Krsna tells Arjuna that shraddha is of three types, sāttvika, rājasika and tāmasika, and it depends on the inner nature of a person, thus providing the typology of shraddha from the perspective of sān˙khya philosophy. − − सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥१७.३॥<ref name=":5" /> − − In verse 17.3, Krsna tells Arjuna that shraddha reflects the basic nature of people, and whatever is the nature of shraddha of a person, so becomes that person. shraddha is used twice in this verse, and it captures two important points. First, shraddha reflects the basic nature of people. And second, people are the personification of shraddha. − − People with sāttvika shraddha worship deities, those with rājasika shraddha worship lesser deities, and those with tāmasika shraddha worship evil spirits. Based on one’s shraddha and inherent qualities, one not only chooses what one eats but also the kind of yajña, tapas, and dāna one performs. Line 152:
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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></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" />
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>
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>it depends on the inner nature of a person, reflects the basic nature of people
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" /> 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" />
Shraddha shapes a person whatever is the nature of shraddha of a person, so becomes that person. people are the personification of shraddha.
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 ===
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>
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>
=== Shraddha in Integral Yoga<ref>Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref> ===
=== Shraddha in Integral Yoga<ref name=":18">Sri Aurobindo, [http://www.sriaurobindo.nl/docs/Sri%20Aurobindo/23-24TheSynthesisofYoga.pdf The Synthesis of Yoga], Sri Aurobindo Ashram Trust.</ref> ===
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 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. In fact, it is so central and essential a thing that the Gita justly says that whatever is a man’s shraddha, that he is, yo yacchraddhah sa eva sah. Here, it may be added that whatever he has the faith to see as possible in himself and strive for, that he can create and become.
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 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. In fact, it is so central and essential a thing that the Gita justly says that whatever is a man’s shraddha, that he is, yo yacchraddhah sa eva sah. Here, it may be added that whatever he has the faith to see as possible in himself and strive for, that he can create and become.