SHRADDHA AND FAITH
*Sraddha* and faith are often used interchangeably, but in Indian
philosophy—particularly in Vedanta and Yoga—*sraddha* represents a deeper,
more active, and experiential concept than the conventional English
definition of faith. While faith often implies belief in something unseen
or accepted on authority, *sraddha* is characterized as "placing the heart"
into a pursuit, encompassing devotion, commitment, and a proactive step
toward direct knowledge.
*Sraddha* (Srad + Dha) means "to put your heart into," emphasizing
emotional and volitional involvement. Conventional faith can sometimes
remain purely intellectual or a passive belief. *Sraddha* is an active,
"one-eyed," internal focus—a consistent, conscious effort. Faith can
sometimes be passive or "blind" (superstition), accepting dogma without
questioning. *Sraddha* is described as faith that persists only until the
Truth is realized directly. It is not blind belief, but "faith pending
understanding". Faith is often placed in a person, dogma, or dogma-like
concept. *Sraddha* is placed in the scriptures, the teacher, and most
importantly, in one's own Self (Atma) and the ultimate reality. According
to Advaita Vedanta, *sraddha* is a necessary mental qualification for
self-knowledge, often translated as dedication or deep commitment,
whereas "faith"
in English can sometimes carry a purely dogmatic tone.
First, let us see the difference between shraddha and andha-vishwasa
or blind faith. The great acharyas (teachers) of the Hindu tradition never
demanded that their students should blindly believe or “swallow” anything.
In fact, they didn’t want their students to believe; they wanted their
students to understand. A teacher wants students to understand, to know,
unlike a preacher who wants listeners to believe. A physics professor
doesn’t want his students to believe in atoms; he wants them to understand.
In the same way, Hindu teachers and spiritual texts do not command you to
believe; they lead you to understand.
The goal, as understood by the ancient rishis, is not to merely believe in
God, but to know God directly. Shraddha is the first step in one’s search
for God. In the fourth chapter of the Bhagavad Gita, Sri Krishna says,
“shraddhavan labhate jnanam, one with shraddha gains knowledge. Thus,
shraddha is like a stepping stone; with the help of a teacher, believe in
God eventually leads to direct knowledge. Shraddha is indispensable,
because without it, knowledge of the Lord will forever be beyond one’s
grasp.
In the Rig Veda, *Shraddha* represents profound faith, trust,
and reverence, personified as a goddess (devi) in the 10th Mandala (Sukta
10.151). She is revered as the internal power behind all effective rituals,
sacrifices (yajna), and fire offerings (Agni), enabling the worshipper to
attain truths and blessings. Shraddha is considered a deity who invokes
confidence and conviction, essential for spiritual growth. The *Shraddha
Sukta* (10.151) emphasizes that rituals are ineffective without it; she is
the energy that makes oblations acceptable and fire burn brightly. It is
described as "shratdharane," or the innate ability to hold the truth, often
associated with a heart-felt conviction. In some hymns, she is described as
the daughter of Surya (the Sun God). The term is rooted in *shrat* (truth)
and *dha* (to hold), indicating the *"holding of truth"* in one's
consciousness.
Rig Veda 10.151 is a four-verse hymn dedicated to *Śraddhā*
(Faith/Confidence)
in the Tenth Mandala, identifying it as the foundational power behind
worship, rituals, and prosperity. It highlights that faith is crucial for
lighting the sacrificial fire, offering oblations, and achieving material
and spiritual wealth, linking it to the heart's intention. The hymn is
dedicated to *Śraddhā* (Faith), with the Rishi identified as *Śraddhā
Kāmāyanī*. Verse 1 states that Agni (fire) is kindled by faith, and
offerings are made effective through faith. It proclaims that through
faith, one attains *Vasu* (wealth). The hymn asks for blessings on the
worshipper who gives, and it petitions for faith to increase with every
utterance.
Rig Veda 10.151.1
śraddhayāgniḥ sam idhyate śraddhayā hūyate haviḥ | śraddhām bhagasya
mūrdhani vacasā vedayāmasi ||
“Agni <https://www.wisdomlib.org/definition/agni#hinduism> is kindled by
Śraddhā <https://www.wisdomlib.org/definition/shraddha#hinduism>, by
Śraddhā is the oblation offered; with our praise we glorify shraddha , of
the family of Love; cf. Nirukta
<https://www.wisdomlib.org/definition/nirukta#hinduism> 9.31].”
Rig Veda 10.151.2
प्रियं श्रद्धे ददतः प्रियं श्रद्धे दिदासतः । प्रियं भोजेषु यज्वस्विदं म
उदितं कृधि ॥
priyaṃ śraddhe dadataḥ priyaṃ śraddhe didāsataḥ | priyam bhojeṣu yajvasv
idam ma uditaṃ kṛdhi ||
“O Śraddhā_, grant the desire of the donor (of the oblation), grant, O
Śraddhā <https://www.wisdomlib.org/definition/shraddha#hinduism>, the
desire of him who wishes to give, grant this boon which I have mentioned to
my sacrificers who solicit happiness.”
Rig Veda 10.151.3
यथा देवा असुरेषु श्रद्धामुग्रेषु चक्रिरे । एवं भोजेषु यज्वस्वस्माकमुदितं
कृधि ॥
yathā devā asureṣu śraddhām ugreṣu cakrire | evam bhojeṣu yajvasv asmākam
uditaṃ kṛdhi ||
“As the gods had faith in (their fight with) the Asuras
<https://www.wisdomlib.org/definition/asura#hinduism>, so grant the boon
which has been asked for to our sacrificers who solicit happiness.”
Rig Veda 10.151.4
श्रद्धां देवा यजमाना वायुगोपा उपासते । श्रद्धां हृदय्ययाकूत्या श्रद्धया
विन्दते वसु ॥
śraddhāṃ devā yajamānā vāyugopā upāsate | śraddhāṃ hṛdayyayākūtyā śraddhayā
vindate vasu ||
“Gods, worshippers, and those who are protected by Vāyu
<https://www.wisdomlib.org/definition/vayu#hinduism>, solicit Śraddhā
<https://www.wisdomlib.org/definition/shraddha#hinduism>, (they cherish)
Śraddhā with heart felt desire, through Śraddhā a man acquires wealth.”
Rig Veda 10.151.5
श्रद्धां प्रातर्हवामहे श्रद्धां मध्यंदिनं परि । श्रद्धां सूर्यस्य निम्रुचि
श्रद्धे श्रद्धापयेह नः ॥
śraddhām prātar havāmahe śraddhām madhyaṃdinam pari | śraddhāṃ sūryasya
nimruci śraddhe śrad dhāpayeha naḥ ||
“We invoke Śraddhā <https://www.wisdomlib.org/definition/shraddha#hinduism> at
dawn, and again at midday, and also at the setting of the sun; inspire us
in this world, Śraddhā, with shradha.
It is important to distinguish *Shraddha* (faith/virtue) from
*Shraaddha* (or Shradh), which refers to the Hindu ritual of offering
oblations to ancestors.
In the Upanishads, shraddha (faith/conviction) is a foundational, active,
and intellectual virtue, not blind belief. It is described as "placing the
heart upon truth" (from shrat = heart/truth and dha = to hold). Shraddha
represents trust in the scriptures (Shastra) and the Guru, essential for
self-knowledge.
It is often defined as astikya buddhi—the intellectual conviction in the
"is-ness" of the self or ultimate reality (Brahman). It is "faith pending
investigation," allowing for open-mindedness rather than blind dogma. It is
considered essential for learning (Vedanta) because the intellect needs a
starting point of trust to grasp truths that are not immediately visible
through mundane senses.
The Katha Upanishad Case: Nachiketa embodies shraddha, characterized by
immense faith in himself and his search for truth.
The Prashna Upanishad: In this text, Prana (life force) is created along
with shraddha, suggesting that it is a fundamental power that can be
developed to achieve spiritual goals.
The Chandogya Upanishad: Narada’s conversation with Sanatkumara highlights
the difference between intellectual knowledge and the inner need for the
faith and wisdom of the Self.
As a Discipline: Shraddha is listed as one of the six essential internal
qualities (shat-sampatti) required for Vedantic study
*tattvabodha* asks: What is the nature of ‘*shraddha*‘? And it
answers:
“Faith in the words of the Guru and the scriptures is *shraddha*.”
*aparokShAnubhUti, *verse 8 also says*: **निगमाचार्यवाक्येषु* *भक्तिः*
*श्रद्धेति* *विश्रुता* *।*
(*nigama AcArya vakyeShu bhaktiH shraddheti vishrutA*)
It means: *shraddha* is “implicit faith in the word of the scripture and
the teacher.”
*vivekacUDAmaNi*, verse 25 is a bit more elaborate on ‘*shraddha*.’ One of
the translations of this verse reads: “THAT by which one understands the
import of the scriptures as well as the pregnant words of the advice of the
preceptor is called by the wise as ‘*shraddha*.’
The word implies an ability to embrace the Truth, explains another of the
translators of this verse.
Though the Dictionary meaning of the word is faith, trust, belief etc., “
*shraddha*” in the Vedantic culture does not ask for unquestioning blind
belief in the word of the teacher or the scripture. The student is
ENCOURAGED to express doubt and question the teacher. But the MOST
important demand that “*shraddha*” makes on the part of the disciple is
FULL ATTENTION.
It is not uncommon in India to chastise an inattentive student as one who
lacks ‘*shraddha* (attention).’
So ‘*shraddha*‘ in its meaning combines trust with unwavering attention to,
but with a freedom to question, what is being taught by the teacher.
Shankara explains ‘*shraddha’* in *ch upa* 6.12.2:
*अतः* *श्रद्धत्स्व* *सोम्य* *सत* *एव* *अणिम्नः* *स्थूलं*
*नामरूपादिमत्कार्यं* *जगदुत्पन्नमिति* *।* *यद्यपि* *न्यायागमाभ्यां*
*निर्धारितोऽर्थः* *तथैवेत्यवगम्यते**, **तथापि* *अत्यन्तसूक्ष्मेष्वर्थेषु*
*बाह्यविषयासक्तमनसः* *स्वभावप्रवृत्तस्यासत्यां* *गुरुतरायां* *श्रद्धायां*
*दुरवगमत्वं* *स्यादित्याह** — **श्रद्धत्स्वेति* *।* *श्रद्धायां* *तु*
*सत्यां* *मनसः* *समाधानं* *बुभुत्सितेऽर्थे* *भवेत्** , **ततश्च*
*तदर्थावगतिः**, **‘**अन्यत्रमना* *अभूवम्’ (**बृ. **उ. **१ **।* *५ **।* *३)*
<https://advaitasharada.sringeri.net/display/bhashya/Brha?page=1&id=BR_C01_S05_V03&hl=%E0%A4%85%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%A8%E0%A4%BE%20%E0%A4%85%E0%A4%AD%E0%A5%82%E0%A4%B5%E0%A4%AE%E0%A5%8D>
*इत्यादिश्रुतेः* *॥*
Meaning: Have faith my son, when I say that it is from this Subtle Essence
of Being that there grows Universe with its names and forms, grows up as
the product. Though when a certain fact has been established by reasoning
and scriptural authority, it is always understood to be so (and true), yet,
in the case of extremely subtle things, a man who has his mind taken up by
external things, and follows the natural bent of his activities, could find
it difficult to understand if he were not imbued with a large degree of
faith ; hence, the father said – ‘Have faith; when there is faith, the mind
becomes concentrated on the subject desired to understand, and then the due
understanding follows. That this is so is clear from such Vedic texts as, I
had my mind elsewhere (1.5.3, *brihat*).’
*chAndogya* also talks about ‘*shraddha*‘ at 7.19.1:
*यदा* *वै* *श्रद्दधात्यथ* *मनुते* *नाश्रद्दधन्मनुते* *श्रद्दधदेव* *मनुते*
*श्रद्धा* *त्वेव* *विजिज्ञासितव्येति* *श्रद्धां** … **॥* — 7.19.1, *chAndogya
upa.*
Meaning: When one has faith, then he reflects; without faith, one does not
reflect; one reflects only when he has faith. But one should seek to
understand faith itself.
Shankara in his *bhAShya* writes:
*मन्तव्यविषये* *आदरः* *आस्तिक्यबुद्धिः* *श्रद्धा* *॥*
Meaning: Faith is the idea that thing in question really exists.
(Translation: Dr. G. N. Jha)
Also 17.3, BG on *shraddha*: “The faith of each is in accordance with his
nature, O’ Bharata. The man is made up of his faith; as a man’s faith is,
so is he.”
*“shraddhavAn labhata jnAnam” *(Self-knowledge is attained by one who has
shraddha) says 4.39, Bhagavad-Gita.
The word “*shraddha*” appears in about 15 verses in Bhagavad-Gita right
from the 3rd chapter to the 18th chapter. A close examination of what is
being taught there in each verse will give a correct “feel” for the meaning
of the word *shraddha*.
The role ‘faith’ plays in Advaita may be visualized from a day to day
example in real-life. Any transaction that takes place between two
individuals requires mutual faith in one another until at least the
transaction is completed. For example, when you go to pick up a can of
soup from a store, you have faith that what is described on the can is
truly present inside it. As you pick up the can and walk, the shop-keeper
has faith in you that you will make a payment. After that, it is up to you
to “experientially realize” whether the claim made on the label of the can
(about what the soup is made from and its taste etc.) is true or not.
Neither the can nor the shop-keeper can *a priori* make you feel the taste
without your own effort and experience. Right?
Similarly, Advaita wants you to have faith in what it and the teacher say
only till the transaction of the teaching is completed. Is it unreasonable
to require this sort of faith to complete the transaction? Can you bundle
this faith with the sort of ‘faith’ demanded as a pre-condition by the
monotheistic religions philosophies asking you to blindly believe in their
savior who is projected to be the only one you can depend on?
Shraddha, singlemindedness, and performing one’s duties – one can obtain
the Infinite only by means of these three. In this unique manner does the
Chandogya Upanishad sing the glory of Shraddha.
Then there is the Mahanarayana Upanishad. There, the utility of Shraddha is
depicted in yet another amazing manner.
Shraddhaayaam praane nimishtomritam juhomi;
Shraddhaayaam apaane nimishtomritam juhomi;
Shraddhaayaam vyaane nimishtomritam juhomi;
Shraddhaayaam udaane nimishtomritam juhomi;
Shraddhaayaam samaane nimishtomritam juhomi;
These mantras are uttered during the time of taking food. What these
mantras mean is this:
With supreme Shraddha, I offer this nectar called food to Praana;
With supreme Shraddha, I offer this nectar called food to Apaana;
With supreme Shraddha, I offer this nectar called food to Vyaana;
With supreme Shraddha, I offer this nectar called food to Udaana;
With supreme Shraddha, I offer this nectar called food to Samaana;
Our body has these five life-forces – Praana, Apaana, Vyaana, Udaana and
Samaana.
These are the primary energies in the body. This Prana is the manifested
form of God. If the food we eat has to be properly assimilated in our body,
we need the grace of these five pranas or life-forces. Therefore, before we
start eating, we offer five bits of food, symbolically, as offerings to
these five pranas, and then we pray: Brahmane ma atmaamritatvaaya; which
means – through these five offerings or oblations, may my ‘self’ get merged
with the Infinite and thereby become immortal. We need to observe a very
interesting feature of this prayer or ritual. We all feel hungry as long as
we are alive, and we have to keep eating food in order to quench this
hunger. This is perpetual among living beings. But, if we can utilize this
daily affair as a spiritual practice, we quench our hunger as well as get
spiritual benefit from it! Just imagine the genius of our ancestors who
discovered that something every one of us has to do every day, all our
lives, can be done with supreme shraddha and be converted into the highest
spiritual practice! Thereafter, before we proceed further with our eating,
we utter ‘Amritopastaramasi’ and drink a sip of water. What this means is –
may this water be a comfortable seat for the food that I shall put into my
stomach, which is but the Infinite in one of its myriad forms. Whatever we
consider as important, sacred or holy, we place it on a suitable cushion or
pedestal or altar. Here, we are putting the most sacred God himself in the
form of food into our stomach. The cushion for this ‘God in the form of
food’ is the water sanctified by the mantra ‘Amritopastaramasi’.
After this, we prayerfully offer the food to the five
life-forces or Pranas:
Shraddhaayaam praane nimishtomritam juhomi;
shivo ma vishapradahaaya; praanaaya svaha.
Shraddhaayaamapaane nimishtomritam juhomi;
shivo ma vishapradahaaya; apaanaaya svaha.
Shraddhaayaam vyaane nimishtomritam juhomi;
shivo ma vishapradahaaya; vyaanaaya svaha.
Shraddhaayaamudaane nimishtomritam juhomi;
shivo ma vishapradahaaya; udaanaaya svaha.
Shraddhaayaam samaane nimishtomritam juhomi;
shivo ma vishapradahaaya; samaanaaya svaha.
This food that I offer to these five life-forces or pranas, may this food
be properly digested and assimilated by my body and be beneficial to me.
Then we start eating the food. Before we end, we utter ‘Amritaapidaanamasi’
and drink one sip of water. This sanctified water is the covering for the
‘God in the form of food’ that I have just now ingested into my stomach. Then
we utter the following mantras: Shraddhaayaam praane nivishyaamritagam
hutam; praanam annena apyayasva.
Shraddhaayaam apaane nivishyaamritagam hutam; apaanam annena pyayasva.
Shraddhaayaam vyaane nivishyaamritagam hutam; vyaanam annena pyayasva.
Shraddhayamudane nivishyamritagam hutam; udanam annena pyaysva. Shraddhayam
samane nivishyamritagam hutam; samanam annena pyaysva.
With supreme Shraddha and with great affection, I have offered this ‘God in
the form of food’ to my prana life-force; may this food energize my
life-force called prana. With supreme Shraddha and with great affection,
I have offered this ‘God in the form of food’ to my apana life-force; may
this food energize my life-force called apana.
With supreme Shraddha and with great affection, I have offered this ‘God in
the form of food’ to my vyana life-force; may this food energize my
life-force called vyana.
With supreme Shraddha and with great affection, I have offered this ‘God in
the form of food’ to my udana life-force; may this food energize my
life-force called udana.
With supreme Shraddha and with great affection, I have offered this ‘God in
the form of food’ to my samana life-force; may this food energize my
life-force called samana.
So, before starting eating, we said that we would, with supreme shraddha
offer oblations to the five life-forces; and at the end, we said that we
have indeed offered the oblations as promised. Then we prayed that these
oblations (now, it is no longer ‘my food’, but instead it has become
‘offerings to the life-forces’!) go on to strengthen my life-forces. *Just
observe the mind becoming imbued with shraddha during the entire process.*
*K RAJARAM IRS 8526*
On Fri, 8 May 2026 at 04:21, Jambunathan Iyer <[email protected]> wrote:
>
>
> *"Life with faith – Faith is our strength!"*
> *Faith is the inner power of a human being. It helps us overcome
> challenges, strengthens the mind, and brightens life. When we walk with
> faith, obstacles turn into opportunities. Let us begin today with faith;
> may light and peace flourish in our lives.*
>
> *N Jambunathan , Chennai*
> *" What you get by achieving your goals is not as important as what you
> become by achieving your goals. If you want to live a happy life, tie it to
> a goal, not to people or things "*
>
>
>
>
>
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