History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c73.64

v5.c73.64

It is necessary to say a few words about the derivation of the word 'śrāddha'. That the word is derived from 'śraddhā' is quite clear. In the definition quoted above from the Brahmapurāṇa and the definition⁷⁹² given by Marīci and Bṛhaspati the connection of śrāddha with śraddhā is emphasized. In śrāddha one entertains the firm faith or conviction that what is given up to the brāhmaṇas for the benefit of the departed man or the Fathers will reach him or them in some way. The Skandapurāṇa VI. 218. 3 says that śrāddha is so called because śraddhā is the root (or main spring) of that rite. This means that there is not only the conviction stated above but that there is a firm belief that a person is under an obligation to offer it. Śraddhā is deified and addressed as a deity in Ṛg.⁷⁹³ X. 151. 1-5, the first verse of which is explained in the Nirukta (IX. 31). The word also occurs in Ṛg. II. 26. 3, VII. 32. 14, VIII. 1. 31, IX. 113. 4. In some verses the two components of the word 'śraddhā' (viz. 'śrat' and 'dhā') are separated without any change in the meaning. For example, in Ṛg. II. 12. 5 (= A. V. 20. 34. 5) it is said 'Have faith in him; O people! he is Indra'. In Ṛg. X. 147. 1, addressed to Indra, we have 'I have faith in that high wrath of yours &c.' (śratte dadhāmi prathamāya manyave). In the Tai S VII 4. 1 1 it is⁷⁹⁴ said "Bṛhaspati desired 'may the gods put faith in me, may I reach the position of being their priest'". Vide also Rg. I. 103. 5. *Śrat* and *śraddhā* are both mentioned in the Nighaṇṭu (III. 10) as meaning '*satya*'. In the Vāj. S. 19 77 we are told that Prajāpati put Śraddhā in truth and aśraddhā in falsehood, while in Vāj. S. 19.30, it is said that truth is obtained by śraddhā.