classes ::: element in the yoga, Faith,
children :::
branches ::: Sraddha
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen

class:element in the yoga

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers












Sraddha-deva (Sanskrit) Śrāddha-deva Any god presiding over sraddha rites; especially an epithet of Yama, the god of death and king of the Underworld.

Sraddha: Faith.

Sraddha (Sanskrit) Śrāddha A ceremony in honor and for the welfare of dead relatives, observed with great strictness at various fixed periods and on occasions of rejoicing as well as mourning by the surviving relatives. It is not a funeral ceremony, but an act of reverential homage to a deceased person performed by relatives, and is supposed to supply the dead with strengthening nutriment after the performance of the previous funeral ceremonies has endowed them with ethereal bodies. In Hinduism, the deceased relative is considered a preta (wandering ghost) until the first sraddha ceremony, when he attains a position among the spiritual pitris in their blissful abode.

Sraddha (Sanskrit) Śraddhā [from śrad truth, faithfulness + the verbal root dhā to place] Faith, trust, reverence, loyalty.

sraddha. ::: earnestness; faith; faith in the scriptures and the Guru; confidence or assurance that arises from personal experience

sraddha-mayoyam puruso yo yacchraddhah sa eva sah ::: this purusa is made of sraddha, whatever the straddha in him, he isthat and that is he.[Gita 17.3]

sraddha (Shraddha) ::: [certain ceremonies held in honour of and for the benefit of dead relatives].

sraddha (Shraddha) ::: faith; will-to-believe; constituting belief.

sraddhavan bhajate ::: the one who has faith has love (for Me) . [Gita 6.47]

sraddhavan labhate jnanam ::: the one who has faith attains to knowledge. [Gita 4.39]

QUOTES [2 / 2 - 3 / 3]

KEYS (10k)

   2 Sri Aurobindo


   2 Sri Aurobindo

1:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace.
   ~ Sri Aurobindo, Letters On Yoga - II,
2:In reality, thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.
   ~ Sri Aurobindo, The Synthesis Of Yoga,

*** NEWFULLDB 2.4M ***

1:I added a video to a @YouTube playlist Everything in Consciousness ~ Sraddhalu Ranade
2:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace.
   ~ Sri Aurobindo, Letters On Yoga - II,
3:In reality, thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, Shakti, Sraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments.
   ~ Sri Aurobindo, The Synthesis Of Yoga,


  138 Integral Yoga
   1 Philosophy

  148 Sri Aurobindo
   3 Nolini Kanta Gupta
   2 Sri Ramakrishna

  133 Record of Yoga
   6 Essays On The Gita
   3 The Synthesis Of Yoga
   3 The Gospel of Sri Ramakrishna
   2 Talks
   2 Letters On Yoga II
   2 Collected Works of Nolini Kanta Gupta - Vol 07

1.00 - Gospel Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.

1.2.08 - Faith, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Faith, Belief, Confidence, Trust
  Faith is a general word = Sraddha - the soul's belief in the
  Divine's existence, wisdom, power, love and grace - confidence and trust are aspects of faith and results of it.

1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Finally, we must have a faith which no intellectual doubt can be allowed to disturb, Sraddhavan labhate jnanam. "The ignorant who has not faith, the soul of doubt goeth to perdition; neither this world, nor the supreme world, nor any happiness is for the soul full of doubts." In fact, it is true that without faith nothing decisive can be achieved either in this world or for possession of the world above, and that it is only by laying hold of some sure basis and positive support that man can attain any measure of terrestrial or celestial success and satisfaction and happiness; the merely sceptical mind loses itself in the void. But still in the lower knowledge doubt and scepticism have their temporary uses; in the higher they are stumbling-blocks: for there the whole secret is not the balancing of truth and error, but a constantly progressing realisation of revealed truth. In

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: An aspirant must be equipped with three requisites: (1) Ichcha;
  (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.

1.240 - Talks 2, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  M.: An aspirant must be equipped with three requisites: (1) Ichcha;
  (2) Bhakti; and (3) Sraddha. Ichcha means satisfaction of bodily wants without attachment to the body (such as hunger and thirst and evacuation). Unless it is done meditation cannot progress. Bhakti and Sraddha are already known.
  D.: There are two kinds of desires - the baser and the nobler. Is it our duty to transmute the baser one to the nobler?
  The Engineer asked how Grace has to be got.
  M.: Grace is the Self. It is not manifest because of ignorance prevailing. With Sraddha, it will become manifest.
   Sraddha, Grace, Light, Spirit are all synonymous with the Self.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Grace is the Self. It is not manifest because of ignorance prevailing. With Sraddha, it will become manifest.

2.03 - The Supreme Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The Gita here lays a great stress on the thought and state of mind at the time of death, a stress which will with difficulty be understood if we do not recognise what may be called the selfcreative power of the consciousness. What the thought, the inner regard, the faith, Sraddha, settles itself upon with a complete and definite insistence, into that our inner being tends to change. This tendency becomes a decisive force when we go to those higher spiritual and self-evolved experiences which are less dependent on external things than is our ordinary psychology, enslaved as that is to outward Nature. There we can see ourselves steadily becoming that on which we keep our minds fixed and to which we constantly aspire. Therefore there any lapse of the thought, any infidelity of the memory means always a retardation of the change or some fall in its process and a going back towards what we were before, - at least so long as we have not substantially and irrevocably fixed our new becoming. When we have done that, when we have made it normal to our experience, the memory of it remains self-existently because that now is the natural form of our consciousness. In the critical moment of passing

2.04 - The Secret of Secrets, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   the liberation of his spirit, to the fulfilment of his action in the cosmic mystery, and the two - liberation and action - are to be one movement. His intellectual doubts are clearing away as a greater light of self-knowledge and the knowledge of God and
  Nature is being unfolded before him. But intellectual clarity is not enough; he must see with the inner sight illumining his blind outward human vision, so that he may act with the consent of his whole being, with a perfect faith in all his members, Sraddha, with a perfect devotion to the Self of his self and the Master of his being and to the same Self of the world and Master of all being in the universe.

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Men consecrate their life and works ordinarily to partial powers or aspects of the divine Existence as they see or conceive them - mostly powers and aspects that ensoul to them things prominent in Nature and man or else reflect to them their own humanity in a divine exceeding symbol. If they do this with faith, then their faith is justified; for the Divine accepts whatever symbol, form or conception of himself is present to the mind of the worshipper, yam yam tanum Sraddhaya arcati, as it is said elsewhere, and meets him according to the faith that is in him. All sincere religious belief and practice is really a seeking after the one supreme and universal Godhead; for he always is the sole master of man's sacrifice and askesis and infinite enjoyer of his effort and aspiration. However small or low the form of the worship, however limited the idea of the godhead, however restricted the giving, the faith, the effort to get behind the veil of one's own egoworship and limitation by material Nature, it yet forms a thread of connection between the soul of man and the All-soul and there is a response. Still the response, the fruit of the adoration and offering is according to the knowledge, the faith and the work and cannot exceed their limitations, and therefore from the point of view of the greater God-knowledge, which alone gives the entire truth of being and becoming, this inferior offering is not given according to the true and highest law of the sacrifice. It is not founded on a knowledge of the supreme Godhead in his integral

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  This is a secret wisdom which one must hear from the seers who have seen the face of this Truth, have heard its word and have become one with it in self and spirit. "All the Rishis say this of thee and the divine seer Narada, Asita, Devala, Vyasa." Or else one must receive it from within by revelation and inspiration from the inner Godhead who lifts in us the blazing lamp of knowledge. Svayancaiva bravs.i me, "and thou thyself sayest it to me." Once revealed, it has to be accepted by the assent of the mind, the consent of the will and the heart's delight and submission, the three elements of the complete mental faith, Sraddha. It is so that Arjuna has accepted it; "all this that thou sayest, my mind holds for the truth." But still there will remain the need of that deeper possession in the very self of our being out from its most intimate psychic centre, the soul's demand for that inexpressible permanent spiritual realisation of which the mental is only a preliminary or a shadow and without which there cannot be a complete union with the Eternal.

2.24 - The Message of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Here it is necessary to state the Gita's view of the fundamental opposition on which like all Indian teaching it takes its position. This finding of the true self, this knowledge of the Godhead within us and all is not an easy thing; nor is it an easy thing either to turn this knowledge, even though seen by the mind, into the stuff of our consciousness and the whole condition of our action. All action is determined by the effective state of our being, and the effective state of our being is determined by the state of our constant self-seeing will and active consciousness and by its basis of kinetic movement. It is what we see and believe with our whole active nature ourselves to be and our relations with the world to mean, it is our faith, our Sraddha, that makes us what we are. But the consciousness of man is of a double kind and corresponds to a double truth of existence; for there is a truth of the inner reality and a truth of the outer appearance. According as he lives in one or the other, he will be a mind dwelling in human ignorance or a soul founded in divine knowledge.

2.30 - 2.39 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "You are leading householders' lives. It is necessary for you to live in the company of holy men. First of all, the company of holy men; then Sraddha, faith in God.
  The Master continued: "Do you know the meaning of dharma and adharma? Here dharma means religious acts enjoined by the scriptures, suchas charity, Sraddha, feeding the poor, and the like.
  "A man was performing the Sraddha ceremony at his house. He was feeding many people. Just then a butcher passed, leading a cow to slaughter. He could not control the animal and became exhausted. He said to himself: 'Let me go into that house and enjoy the feast of the Sraddha ceremony and streng then my body. Then I shall be able to drag the cow along.' So he carried out his intention. But when he killed the cow, the sin of the slaughter fell also on the performer of the Sraddha. That is why I say the path of devotion is better than the path of action."

2.40 - 2.49 - THE MASTER AT THE HOUSES OF BALARM AND GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "When the mind is united with God, one sees Him very near, in one's own heart. But you must remember one thing. The more you realize this unity, the farther your mind is withdrawn from worldly things. There is the story of Vilwamangal in the Bhaktamala. He used to visit a prostitute. One night he was very late in going to her house. He had been detained at home by the Sraddha ceremony of his father and mother. In his hands he was carrying the food offered in the ceremony, to feed his mistress. His whole soul was so set upon the woman that he was not at all conscious of his movements. He didn't even know how he was walking. There was a yogi seated on the path, meditating on God with eyes closed. Vilwamangal stepped on him. The yogi became angry, and cried out: 'What? Are you blind? I have been thinking of God, and you step on my body!' 'I beg your pardon,' said Vilwamangal, 'but may I ask you something? I have been unconscious, thinking of a prostitute, and you are conscious of the outer world though thinking of God. What kind of meditation is that?' In the end Vilwamangal renounced the world and went away in order to worship God. He said to the prostitute: 'You are my guru. You have taught me how one should yearn for God.' He addressed the prostitute as his mother and gave her up."

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  I was thinking [in writing Old forms may fall away] not of Pranam etc. which have a living value, but of old forms which persist although have no longer any valuee.g. Sraddha for the dead. Also here forms which have no relation to this Yoga for instance Christians who cling to the Christian forms or Mahomedans to the Namaz or Hindus to the Sandhyavandana in the old way soon find them either falling off or else an obstacle to the free development of their sadhana.

31.05 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   Hosts of seers and saints had invoked the awakening dawn, but no sooner did Vivekananda utter, "Awake, Mother, awake," than India's power in its fullness manifested. Vivekananda's gift was the mantra of strength, of self-reliance, of self-power and self-control. Just a few words constitute his whole philosophy, all his magic - "No fear; Brahman am I. Fear not! Infinite is your courage, limitless your capacity. You are the very Brahman. Awake in the Being of the Brahman within you. Know who you are and what you are. You will blow off the illusion of attachment to the small and the petty, the sense of inferiority and incapability. Man's entire sadhana consists in kindling this fire of the Brahman, the flaming tongues of which will purify him by consuming all impurities in order to manifest the blazing forms of the Vast in whatever he does and creates. How shall this fire be kindled? By Sraddha,by the power of faith alone. A man becomes as is his faith. A man becomes whatever he has faith in."

33.16 - Soviet Gymnasts, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   The round of sports and athletics over, the Soviet gymnasts expressed a desire to know more about us. That is, about the aims and ideals of the Ashram, the spiritual disciplines we follow and their rationale. You know, officially and in the world's eye the Soviet Union is atheistic and follows a materialist philosophy of life. God, soul, the beyond, or the higher worlds, in these things the new Russians of today have no faith, none. Their entire stress or Sraddhais on this world, this life, on the physical-vital-mental being whom they call Man.

38.02 - Hymns and Prayers, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Kabbalah
   Many wise and learned people ask what is the use of worrying over the problem of self-knowledge. To waste one's time in such abstruse discussion is madness, better to engage oneself in the more important subjects of worldly life and try to do good to the world. But the problem as to what are the things important in worldly life and in what way good will come to humanity, needs for its solution a knowledge of the self. As is one's knowledge so is one's goal. If one considers one's body as the self, then one will sacrifice all other reasonings and considerations for its sole satisfaction and thus become a selfish demon in human form. If one considers one's wife as the self, loves her as one's self then one becomes a slave to her, ready to die to please her, inflict pain upon others for the sake of her happiness, do harm to others in order to satisfy her desire. And if one considers one's country as the self then he may become a mighty patriot, perhaps leave behind- an immortal name and fame in history, but then one may reject all other ideas and ideals, injure and rob and enslave other countries. Again, if you consider God as your self and love Him as your self, then too it would be the same thing. For love means supreme vision: if I am a yogi, full of love for the Divine, if I am a man of action acting desirelessly, then I shall be able to possess a power, a knowledge or joy beyond the reach of the common man. And finally, if I consider the indefinable Supreme Reality (Brahman) as the self then I may attain the sovereign peace and dissolution. As is one's faith, so one becomes yo yat Sraddha sa eva sah. Mankind has all along been pursuing a development: it started with a small objective in view, then through comparatively greater ones it realised the highest transcendent reality. Finally it is now entering its goal, the supreme status of the Divine. There was an age when mankind was solely preoccupied with the body; the cultivation of the body was the law of the age. That was the way to Good in that age even if it meant depreciating all other laws. Otherwise the body, as it is the means and the foundation for the fulfilment of the law of the being (dharma); would not achieve the required development. Similarly there was another age in which the family and yet another in which the clan became the object of development as in modern times it is the nation that is the objective. However, the highest, the transcendent objective is the Supreme Lord or the Divine. The Divine is the real, the supreme self of all, therefore the real, the supreme objective. So the Gita says, "abandon all laws, remember me alone." All laws are harmonised in God. If you follow Him, He takes charge of you, makes you His instrument and works for the sovereign welfare and happiness of your family, your clan, your nation and the whole of humanity.

4.10 - The Elements of Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The next necessity of perfection is to raise all the active parts of the human nature to that highest condition and working pitch of their power and capacity, sakti, at which they become capable of being divinised into true instruments of the free, perfect, spiritual and divine action. For practical purposes we may take the understanding, the heart, the Prana and the body as the four members of our nature which have thus to be prepared, and we have to find the constituent terms of their perfection. Also there is the dynamical force in us (virya) of the temperament, character and soul nature, svabhava, which makes the power of our members effective in action and gives them their type and direction; this has to be freed from its limitations, enlarged, rounded so that the whole manhood in us may become the basis of a divine manhood, when the Purusha, the real Man in us, the divine Soul, shall act fully in this human instrument and shine fully through this human vessel. To divinise the perfected nature we have to call in the divine Power or shakti to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy, daivi prakrti, bhagavati sakti. This perfection will grow in the measure in which we can surrender ourselves, first, to the guidance and then to the direct action of that Power and of the Master of our being and our works to whom it belongs, and for this purpose faith is the essential, faith is the great motor-power of our being in our aspirations to perfection, -- here, a faith in God and the shakti which shall begin in the heart and understanding, but shall take possession of all our nature, all its consciousness, all its dynamic motive-force. These four things are the essentials of this second element of perfection, the full powers of the members of the instrumental nature, the perfected dynamis of the soul nature, the assumption of them into the action of the divine Power, and a perfect faith in all our members to call and support that assumption, sakti, virya, daivi prakrti, Sraddha.

4.14 - The Power of the Instruments, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Most men are not conscious of this pranic force in the body or cannot distinguish it from the more physical form of energy which it informs and uses for its vehicle. But as the consciousness becomes more subtle by practice of Yoga, we can come to be aware of the sea of pranic shakti around us, feel it with the mental consciousness, concretely with a mental sense, see its courses and movements, and direct and act upon it immediately by the will. But until we thus become aware of it, we have to possess a working or at least an experimental faith in its presence and in the power of the will to develop a greater comm and and use of this Prana force. There is necessary a faith, Sraddha, in the power of the mind to lay its will on the state and action of the body, such as those have who heal disease by faith, will or mental action; but we must seek this control not only for this or any other limited use, but generally as a legitimate power of the inner and greater over the outer and lesser instrument. This faith is combated by our past habits of mind, by our actual normal experience of its comparative helplessness in our present imperfect system and by an opposing belief in the body and physical consciousness. For they too have a limiting Sraddha of their own which opposes the idea in the mind when it seeks to impose on the system the law of a higher yet unattained perfection. But as we persist and find this power giving evidence of itself to our experience, the faith in the mind will be able to found itself more firmly and grow in vigour and the opposing faith in the body will change, admit what it first denied and not only accept in its habits the new yoke but itself call for this higher action. Finally we shall realise the truth that this being we are is or can become whatever it has the faith and will to be, -- for faith is only a will aiming at greater truth, -- and cease to set limits to our possibility or deny the potential omnipotence of the Self in us, the divine Power working through the human instrument. That however, at least as a practical force, comes in at a later stage of high perfection.

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The three parts of the perfection of our instrumental nature of which we have till now been reviewing the general features, the perfection of the intelligence, heart, vital consciousness and body, the perfection of the fundamental soul powers, the perfection of the surrender of our instruments and action to the divine. shakti, depend at every moment of their progression on a fourth power that is covertly and overtly the pivot of all endeavour and action, faith, Sraddha. The perfect faith is an assent of the whole being to the truth seen by it or offered to its acceptance, and its central working is a faith of the soul in its own will to be and attain and become and 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 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 Sraddha, 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.
  And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and shakti in man nothing is impossible. And even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect, asuya, which pursues our endeavour with a paralysing incertitude. The seeker of the integral Yoga must however conquer both these imperfections. The thing to which he has given his assent and set his mind and heart and will to achieve, the divine perfection of the whole human being, is apparently an impossibility to the normal intelligence, since it is opposed to the actual facts of life and will for long be contradicted by immediate experience, as happens with all far-off and difficult ends, and it is denied too by many who have spiritual experience but believe that our present nature is the sole possible nature of man in the body and that it is only by throwing off the earthly life or even all individual existence that we can arrive at either a heavenly perfection or the release of extinction. In the pursuit of such an aim there will for long be plenty of ground for the objections, the carpings, asuya, of that ignorant but persistent criticising reason which founds itself plausibly on the appearances of the moment, the stock of ascertained fact and experience, refuses to go beyond and questions the validity of all indices and illuminations that point forward; and if he yields to these narrow suggestions, he will either not arrive or be seriously tampered and long delayed in his journey. On the other hand, ignorance and blindness in the faith are obstacles to a large success, invite much disappointment and disillusionment, fasten on false finalities and prevent advance to greater formulations of truth and perfection. The shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. 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 Sraddha needed for the integral Yoga.
  This Sraddha -- 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. The circumstances that provoke our first entry into the path are not the real index of the thing that is at work in us. 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 Sraddha will remain firm and resist all attempts to defeat or slay it. It is not that the doubts of the intellect may not assail, the heart waver, the disappointed desire of the life mind sink down, exhausted on the wayside. That is almost inevitable at times, perhaps often, especially with us, sons of an age of intellectuality and scepticism and a materialistic denial of spiritual truth which has not yet lifted its painted clouds from the face of the sun of a greater reality and is still opposed to the light of spiritual intuition and inmost experience. 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 spirit within 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.747 The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. This saving return we shall experience so often that the denials of doubt will become eventually impossible and, when once the foundation of equality is firmly established and still more when the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended.
  A constant Sraddha, faith, assent of the heart and the life too are indispensable. But while we are in the lower nature the heart's assent is coloured by mental emotion and the life movements are accompanied by their trail of perturbing or straining desires, and mental emotion and desire tend to trouble, alter more or less grossly or subtly or distort the truth, and they always bring some limitation and imperfection into its realisation by the heart and life. The heart too when it is troubled in its attachments and its certitudes, perplexed by throw-backs and failures and convictions of error or involved in the wrestlings which attend a call to move forward from its assured positions, has its draggings, wearinesses, sortowings, revolts, reluctances which hamper the progress. It must learn a larger and surer faith giving in the place of the mental reactions a calm or a moved spiritual acceptance to the ways and the steps of the shakti which is in its nature the assent of a deepening Ananda to all necessary movements and a readiness to leave old moorings and move always forwards towards the delight of a greater perfection. The life mind must give its assent to the successive motives, impulsions, activities of the life imposed on it by the guiding power as aids or fields of the development of the nature and to the successions also of the inner Yoga, but it must not be attached or call a halt anywhere, but must always be prepared to abandon old urgency and accept with the same completeness of assent new higher movements and activities, and it must learn to replace desire by a wide and bright Ananda in all experience and action. The faith of the heart and the life mind, like that of the intelligence, must be capable of a constant correction, enlarging and transformation.
  This faith is essentially the secret Sraddha of the soul, and it is brought more and more to the surface and there satisfied, sustained and increased by an increasing assurance and certainty of spiritual experience. Here too the faith in us must be unattached, a faith that waits upon Truths and is prepared to change and enlarge its understanding of spiritual experiences, to correct mistaken or half true ideas about them and receive more enlightening interpretations, to replace insufficient by more sufficient intuitions, and to merge experiences that seemed at the time to be filial and satisfying in more satisfying combinations with new experience and greater largenesses and transcendences. And especially in the psychical and other middle domains there is a very large room for the possibility of misleading and often captivating error, and here even a certain amount of positive scepticism has its use and at all events a great caution and scrupulous intellectual rectitude, but not the scepticism of the ordinary mind which amounts to a disabling denial. In the integral Yoga psychical experience, especially of the kind associated with what is often called occultism and savours of the miraculous, should be altoge ther subordinated to spiritual truth and wait upon that for its own interpretation, illumination and sanction. But even in the purely spiritual domain, there are experiences which are partial and, however attractive, only receive their full validity, significance or right application when we can advance to a fuller experience. And there are others which are in themselves quite valid and full and absolute, but if we confine ourselves to them, will prevent other sides of the spiritual truth from manifestation and mutilate the integrality of the Yoga. Thus the profound and absorbing quietude of impersonal peace which comes by the stilling of the mind is a thing in itself complete and absolute, but if we rest in that alone, it will exclude the companion absolute, not less great and needed and true, of the bliss of the divine action. Here too our faith must be an assent that receives all spiritual experience, but with a wide openness and readiness for always more light and truth, an absence of limiting attachment and no such clinging to forms as would interfere with the forward movement of the shakti towards the integrality of the spiritual being, consciousness, knowledge, power, action and the wholeness of the one and the multiple Ananda.
  And behind her is the Ishwara and faith in him is the most central thing in the Sraddha of the integral Yoga. This faith we must have and develop to perfection that all things are the workings under the universal conditions of a supreme self-knowledge and wisdom, that nothing done in us or around us is in vain or without its appointed place and just significance, that all things are possible when the Ishwara as our supreme Self and Spirit takes up the action and that all that has been done before and all that he will do hereafter was and will be part of his infallible and foreseeing guidance and intended towards the fruition of our Yoga and our perfection and our life work. This faith will be more and more justified as the higher knowledge opens, we shall begin to see the great and small significances that escaped our limited mentality and faith will pass into knowledge. Then we shall see beyond the possibility of doubt that all happens within the working of the one Will and that that will was also wisdom because it develops always the true workings in life of the self and nature. The highest state of the assent, the Sraddha of the being will be when we feel the presence of the Ishwara and feel all our existence and consciousness and thought and will and action in his hand and consent in all things and with every part of our self and nature to the direct and immanent and occupying will of the Spirit. And that highest perfection of the Sraddha will also be the opportunity and perfect foundation of a divine strength: it will base, when complete, the development and manifestation and the works of the luminous supramental shakti.

5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
   the eighth muhurta of the day :
   a suitable time for Sraddha :

r1912 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi. Knowledge. earlier in the morningfulfilled by the development of this increasing habit of right-perception in the thought. The possibilities of the lila are being included in this habit of right-perception; for the type & possibilities of the Yoga have long been fixed and are now being translated into actualities. The type of the lila has been fixed, the possibilities fixed in generality are now being fixed in minute detail,a process that was unnecessary in the Yoga,but the actualisation is still remote. Actuality can only be fixed after upalabdhi & the establishment of Sraddha.
   Sraddha is established with regard to the predictions of progress in the Yoga by the correctness of the lipi; there is no Sraddha with regard to predictions of eventualities in the lila.

r1912 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Nothing is as yet final in the sense of being unbreachable except Sraddha in the Yoga minus the physical saundaryam, a certain fluency of the new thought, a general freedom from any pronounced contradiction of the first two chatusthayas ( Sraddha in the Adesha and the daivashakti excepted) and an imperfect activity, very meagre but constant, of the third chatusthaya.
   The morning has been chiefly devoted to the taking entire possession by the personality of the Ishwara of the thought-expression and the removal of all restraints or government of the thought by the Shakti. The thought has also taken into itself the history of past ages, but is not yet as perfect in that province as in ordinary thought. The nature of the siddhi, as was recently more than once predicted by the Vani, approximates to the sadhan in the jail and is indeed in its nature the same sadhan, without its intensity, passing into siddhi. Sraddha is wanting or deficient.The lipi 8 has been frequent yesterday & was confirmed this morning. The elementary utthapana is once more triumphant over the denial of utthapana though still hampered by sukshma klanti and a strong return of the denial of anima. Walking from 6.20 to 7.35 and again from 8.5 to 10.8. No weariness in the body, the attempts of weariness to return being successfully rejected, but stiffness in the lower limbs & negative electrical ache, sukshma & slightly sthula, in the upper part of the body.The lipis 3 confirmed in the morning & 6 have also been frequent. Arogya is reasserting itself but not yet reestablished in possession of the body. The rupadrishti is still vague & blurred though often stable; perfect images come, but, except the prakashamaya, do not wholly or stably materialise.
   The power of aisvaryam has greatly increased in the matters of siddhi, producing a much more rapid and spontaneous effect even in things physical than ever formerly. The satyadarshanam with regard to surrounding incidents, suspended for a time, has returned more powerful than when it was suspended but is still hampered by movements of buddha tapas, the one powerful obstacle now to the jnanam, but the power is that of soulless matter, inert and obstructive. A similar suspension of the clear rupadrishti & to some extent of the lipi has been also removed; the prakasha rupas are of great perfection, though not always vivid, and of all kinds and in answer to the aishwaryam is showing colours, red, violet, blue etc. Chhayaprakasha is also often very perfect. Chhaya is becoming perfect, but still shows stability in imperfection, but some instability in perfection. Other rupas are rare and unstable.The mastery of the system by the Ishwara is now almost complete, though still of a moderate intensity & force. The second chatusthaya & the nature & realisation of the Shakti Jiva, marked by the appearance of the lipi 11 (Kali), are growing more rounded and permanently real to the consciousness. Sraddha is increasing but falters before anupalabdhi. The movements of the [ ]1 vani & thought, which have become one, of the perceptions & the lipi & drishti seem now to be justified by the event and more & more precise and accurate.

r1912 01 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The progress of the siddhi today was greatly curbed by another attack of the asiddhi, but the asiddhi has no longer much power over the mind and feelings; all it can do is to affect the Sraddha, obscure hamper or suspend the siddhis of the third chatusthaya and bring about some reaction in the fourth.During the morning remnants of sleep-tendency and some lowering of the elementary utthapana helped the asiddhi. Walking from 9 to 12.10. Samadhi in the afternoon, very deep and full of all kinds of drishti & lipi, but very confused and only towards the end sometimes helped by vijnana activity. Walked from 5.20 to 8.20. The utthapana does not fail, but is not intense and powerful as before. There is no positive weariness, but in the afternoon there was a general depression of activity. During the exertion pain & stiffness do not show themselves or very slightly, nor even afterwards, only when the exertion has been suspended for some time. Their hold even when manifest is not great. Occasionally they fill the sukshma body & manifest if there is a pause in the activity.Roga was strong today, nevertheless it yields to the aishwaryam without being removed entirely. The activity is excess of vayu with a slight element of tejasic, jalamaya & parthiva action, but the results are dull and feeble compared with former manifestations. Other rogas can no longer make any impression on the system. Ananda of the nature of rati is becoming stable & permanent even in condition & event, as well as in all vishaya, action, movement etc. The personality is now habitually manifest in all things and persons; but is not always remembered. Trikaldrishti was largely inhibited, but reappeared towards the close of the day without recovering complete exactitude except occasionally. Assurance of safety given from outside. The most important development was the confirmation of raudrananda, pain being now invariably attended with pleasure. Formerly only the dull kinds of pain had this attri bute, but now it has extended to those which are acute, although the intensity has not yet gone in experience beyond a certain degree. This development has been persistently predicted recently by the ever recurrent rupa of the bee, wasp or hornet. Rupas are now often distinct, stable & perfect on the background as well as in the akasha, but have not advanced otherwise. Sleep 11.45 to 6.45

r1912 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Exercise of elementary utthapana from 6.50 to 12.0 noon. Interval of about 10 minutes at 7.30standing twice for reading the papers, once for two or three minutes conversation. Some attempt at failure of utthapana about 10.15 removed entirely by the three minutes standing, and again after 11. removed of itself. The body is ceasing to be affected with depression by the defect of anima, itself now much reduced in its stress, even after discontinuation of activity. The lipi 8 is persistent and points to the early perfection of elementary utthapana by the removal of all nirveda, klanti or necessity of change of occupation for body or mind.The thought, expression & perception, are entirely liberated from interference of the mind or from watch by the mind except to a slight extent in the immediate trikaldrishti. Thought, trikaldrishti, vyaptiprakamya; all the elements of jnanam, now act freely & rapidly and with a predominant, though not perfect accuracy. Even the general thought in the minds of others is perceived frequently & has been repeatedly proved. Sraddha in the Yoga is acquiring tejas because now supported by the activity of the jnanam, but in the adesha is not yet existent, though prepared to emerge on the first decisive upalabdhi.Rati in all things except roga is now the rule, & is generally the rati of ananda.A dull nausea has been persistent all the morning, but does not interfere with the appetite or disturb the prana. More has been eaten today than ordinarily & with full rati of food. The lipi & rupas are preparing frequency.Sattwa has finally disappeared and now only touches from time to time as rajas did in its last stage. Tamas has been eliminated, except the a Sraddha, but still attacks though feebly & with a much diminished heaviness.False vijnanam persists, but is losing its insistence & activity.

r1912 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The lipi After dinner the siddhi will take a new turn, came in the afternoon & was fulfilled duly like the script of the morning. The new turn proved to be the final establishment of the first chatusthaya where it was still weak (in the hasyam or active atmaprasada) and its independence even in the annamaya prakriti & its last outworks of favourable & unfavourable happening (mangalam & amangalam). There are a few recesses of environing material mind in which sensitiveness to the apriyam survives feebly, but these touches have only a brief persistence. The second chatusthaya is preparing its liberation in the defective points (kalyana Sraddha, faith in the adesha, ishwarabhava, etc), but as yet only the Sraddha in the yoga siddhi is decisively fulfilled. The reason in the annamaya mind opposes the perfect Sraddha, the damyam in the annamaya temperament opposes the ishwarabhava.

r1912 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   5) Kali Krishna (finality of mental dasyam and Sraddha in the guidance,not in the truth of everything stated.)
   In the trikaldrishti freedom of movement and the frequency of the sruti (which occupies at present all the means of knowledge along with the smriti) are now established, unhampered by the purely provisional nature of the Sraddha conceded. This Sraddha proceeds from the imagination, heart & general judgment but is refused by the buddhi which trusts only the smriti & drishti, where there is no prominence of sruti. Prakamya-vyapti is strong & frequently or even generally justified. The powers are not yet acting noticeably.

r1912 07 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ananda has been restored, but certainty in the Sraddha is at a low ebb & the tamasic intelligence finds still plenty of justification. Today the usual daily programme will not be given. The sixth chatusthaya will now be made permanently manifest in all its parts as a single whole, though not yet a perfect whole; still intensity alone will be wanting. The literary work will in all its parts be brought to a regular activity during the next few days. Outward work will commence in the same interval. The third chatusthaya in the next three days will be liberated from pettiness & want of force, the fourth rise above the tamasic obstruction.

r1912 10 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The second chatusthay is imperfectly founded in Sraddha; the third yet insecure, deficient in sani; the fourth not yet established; the fifth only incipient. The next movement of the siddhi will be to bring sani into the third chatusthaya; to establish the fourth; to develop the fifth.

r1912 10 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Anandasiddhi has been reconstituted, the shuddhi & mukti & bhukti with the samata, but the perfection of the second chatusthaya is still to seek. The reason is that although there is Sraddha now in the Yoga and in God, there is not sufficient Sraddha in the Lilamaya Purusha, & therefore none in the increasing rapidity of the siddhi or in the inevitable and perfect fulfilment of the Adesha.


IN WEBGEN [10000/1]

Wikipedia - Sraddha -- Sanskrit term, lit. an act performed with faith (M-EM-^[raddha); in Hinduism, refers to rites for the dead

change font "color":
change "background-color":
change "font-family":
change "padding": 338880 site hits