NOTE ON TWO SANSKRIT RELIGIOUS TERMS Bhakti and Sraddha by

MINORU HARA
Tokyo

I p r o p o s e to investigate here f r o m a philological p o i n t o f view two S a n s k r i t words, bhakti a n d graddha, which are o f considerable i m p o r t a n c e in the expression o f H i n d u religious attitudes. The two terms are often treated as s y n o n y m o u s , b u t a careful philological study will show their f u n d a m e n t a l difference a n d this in t u r n will p o i n t to an i m p o r t a n t distinction in the religious attitudes to which the w o r d s refer, a
I

I n o r d e r to ascertain the c o n n o t a t i o n o f the w o r d bhakti, the following m e t h o d is a d o p t e d . First, we shall e n u m e r a t e the contexts in which the x I would like to express my deepest thanks to Professor Daniel H. H. Ingalls of Harvard University, who kindly took the trouble to read through my original manuscript and to correct my English and who gave me many suggestions. I regret that I have been unable to secure the apparently excellent monograph by Dr. Hans Werbin K6hler, ,~raddha in der vedischen und alt-buddhistischen Literatur (G6ttingen, 1948), which has been referred to in various studies, such as A. Thumb und R. Hauschild, Handbuch des Sanskrit w 653, Anmerkung 10 (Heidelberg, 1959), P. Thieme, KZ, 70, 1951, p. 126, L. Alsdorf, ZDMG, I00, 1950, p. 636, M. Mayrhofer, Studien zur lndogermanischen Grundsprache p. 47 (Wien, 1952), and J. Gonda, Die Religionen Indiens I. p. 43 (Stuttgart, 1960). Abbreviations used in this paper are as follows, ASS: Xnanda~rama Sanskrit Series, BEFEO: Bulletin de l'Ecole frangaise d'extr~me-orient (Paris), BSOAS: Bulletin of the School of Oriental and African Studies (London), HOS: Harvard Oriental Series (Cambridge, Mass.), KZ: Zeitschrift fiir vergleichende Sprachforschung auf dem Gebiete der indogermanischen Sprachen (G6ttingen), RO: Rocznik Orientalistyczny (Warszawa), R V: R.g-veda Sa.rnhita, TSS: Trivandrurn Sanskrit Series, ZDMG : Zeitschrift der deutschen morgenliindischen Gesellschaft (Leipzig, Wiesbaden). For the texts the following editions are used in this paper. Bhasa: Svapnavasavadatta 2rid Ed. (1915), Carudatta Revised Ed. (1922), PaKcaratra 2nd Ed. (1917), Pratimanat.aka (1924), Prat~ftdyaugandharayana 3rd. Ed. (1920). Other plays are those of the First Edition published in TSS. Kftlid~sa: Kumarasarnbhava (1955), Meghadfaa (1953), Raghuvaro~a (1948) of Nirnayasagara Edition. ~akuntald (R. Pischel Ed. in HOS, 16). ;~ukasaptati published from the Motilal Banarasi Das (1959).

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word bhakti appears in compound, standing either as first member or as last member. By reference to other members of the compounds, one aspect of bhakti will be revealed. Second, sentences in which the word bhakti appears as simplex are collected and these reveal another aspect of the word. The words which appear in close context or juxtaposition with the word bhakti will help us to ascertain the connotation. Last, we shall refer briefly to explanations of the word which have been given by the ancient commentators.

1. bhakti as first member o f a compound tatra vyakta .m dr.sadi cara.na-nyfisam ardhendu-maule.h ~a~vat siddhair upacita-balim, bhakti-namra.h pariya.h (MeghadOta 1.55ab) aho tapasvi ~anto 'yam iti khyfiti~ ca sarvata.h udapadyata tatrfisya bhakti-namre 'khile jane (Kath~saritsagara 24.105) ida.m tu te bhakti-namram, satam ~r~dhana.m vapuh. (Kumarasa .mbhava 6.73 cd) ittha .m bhagavati devi bhakti-namren, a p~trvati sa .mstuta daitya-patinfi putratve jag.rhe 'ndhakam (Kfirmapur~ .na I. 16.219) mah~pan.ebhyo vyavah~ri.nag ca mahfi-munau bhakti-va~t pran.emu.h (Saundarananda 5. lcd) In these examples, we notice that the word bhakti is followed by the adjective namra or construed with verbal root nam-. 2 The idea involved in "bowing" presupposes a human relation and requires the presence of a person or personified God, to whom personal devotion can be directed) Other terms following the word bhakti in compound are tu~ta (Kath~sarits~gara 22. 246, etc.) and raga (Saundarananda 18.4), which also indicate a personal relationship. Further we have a passage from Ratn~tvali, bhakti-sadrsam acarami (Comm. sv~mina iti ~e.sa.h) (IV. 16, Lehot ed. p. 75 lines 5-6), which again presupposes a person, here a master, to whom the action is directed.

2 Cf. also Saundarananda 18.53. ato 'sti bh5yas me vivak$itam nato hi bhakta~ ca
niyogam arhasi.

a Thus the concept of bhakti presupposes the existence of a personified God. It may possibly be foreign to the Brahmanieal tradition (J. Gonda, Religionen lndiens I. p. 244, Stuttgart, 1960), which is crystallized in the speculation of the impersonal and neutre principle, brahman. (Cf. A. Silburn, ~vetd~vatara Upani~ad,pp. 7ft. Paris, 1948).

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2. bhakti as the last member of compound sa ca mugdha-d.rgas tasy~ bhart.r-bhakti-vivardhinim. vasantakas taker dhim~n imam akathayat kathgm (Kathasaritsfigara 13.53) ki.m n~ma na sahante hi bhart.r-bhakt~h, kulgflgan~.h (Kathfisaritsggara 16.9) tal-lajjasadana .m vidh~ya vidadhe vatse~vare bhartari prgk-prau.dha-pra.nayavabaddham api tad-bhakty-ekat~mam, mana.h (Kathasarits~tgara 13.196) ... sikto 'm.rtena..gaury~ tad-bharya-bhakti-tus.t.aya (Kath~saritsggara 22.246) bhavad-bhakti-sod.h~tsahya-viyogay~t devy~.., upak.rti.h k.rt~ (Kath~sarits~tgara 17.48) bhavatu ca bhavad-bhaktir dvaita.m vin~ puru.sottama (Ve.nisam. hgra 6.46 b) akarot sa tad-aurdhva-daihika.m pit.r-bhaktyg pit.r-kfirya-kalpavit (Raghuva.mga 8.26 ab) pit.r-bhaktyg sarve santa.h sa .mtu.st.~ iti bh~va.h (Mallin~tha ad Raghuva.mga 12.9) manya-bhaktir atha va sakhi-jana.h sevyatgm idam anafiga-dipanam ity udgram adhidhgya gafikaras t~m apgyayata p~mam ambikam (Kumgrasa.mbhava 8.77) ki.m tu ~aman~rtham asy~mimittasya vijfigpayitavyo deva iti svamibhaktir m~.m mukharayati (Ve.nisa.mh~ra 2.24 3-4) anukta-hita-k~ritg hi prak~ayati mano-gat~.m svami-bhaktim (Ve.nisa.mh~ra 6.12 17-18) atha vg ki.m kriyata id.r~am atyanta-m~naniye.sv api niranurodha-vrtti svami-bhakti-vratam (Ratngvali 4.20 1-2, Lehot ed. p.79, lines 3-4) In these examples the words which precede or which stand close to bhakti refer to human beings. ~ The references are to persons closely and emotionally related to the speaker, either members of the speaker's family,5 such as father, husband, wife or persons referred to by terms of
4 Other words which precede the word bhakti in compound are prathama-(pa~lhamabhatti~ avekkhia... ~akuntalfi 4.1.16), prabhu- as quoted in PW. s.c., parigata- in Bahuvr~i construction (nfla-lohita.h... parigata-bhaktir atma-bhft.h ~akuntal~ 7.35). Instead of -bhakti we have also -bhaj in analogous context too, ananya-bhaja~ pati~ apnuhfti sa tathyam evabhihita bhavena (Kum~asa .mbhava 3.63ab). 5 nUa-pitarau sabhaktika.m bhojayitva pa~cat tasya bhojana~ dattam (~ukasaptati I. p. 2. line 10); kva te jye~tho rama.hpriya-suta ! suta.h sa kva duhita videhfnambhartur nirati~aya-bhaktir guru-jane (Pratim~n~aka 2.14 ab).

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respect such as bhavad, svdmin. In these examples, we can clearly see the personal connotation of the word bhakti. Further, we may discern the same connotation of the word even in compounds of Karmadh~raya construction. d.r.dha-bhaktir iti jye.st.he rajya-t.r.sn.~par~fl-mukha.h m~tu.h papasya bharata.h praya~cittam ivakarot (Raghuva.m~a 12.19) sauh~trda-d.r.dha-bhaktitv~n maitre.su vigu.ne.sv api nadidasid aditsit tu saumukhyat sva.m svam arthavat (Saundarananda 2.18) c~.nakyata.h skhalita-bhaktim aham sukhena je.syami mauryam (Mudrar~k.sasa 3.30) The above examples of d.r.dha-bhakti e imply by their context the same connotation of the word bhakti. In Raghuva .m~a 12.19 d.r.dha-bhakti is construed with 'mother' and Saundarananda 2.18, it is preceded by sauh~rda. Again, the skhalita-bhaktF of Ca.nakya to Candragupta in the Mudr~rak.sasa leads R~k.sasa to conclude that the Maurya may now easily be conquered. Here we notice again the personal relationship implied by bhakti.

3. bhakti simplex 1. in Instrumental atyagrama-stha.h sakalendriyan.i nirudhya bhaktya sva-gurum pran.amya (Kaivalya Upani.sad 5b) m0rkha! yath~-vibhavenarcyatam/bhaktya tu.syanti daivatani/tad gamyatam (Carudatta, 1.21.12 TSS. p. 27 line 3) bhakty~t vidOra-vinatanana-namra-mauleh. ga~vat tara pra.namatag cara.nau madiyau cO.daman.ir nika.sa.nair mas.r.no 'py ayam. hi ga.dha .m vidarayati me hrdaya .m katham, nu (Nagananda 5.13) vacche! paritufthahmi tuha edi.na vin.a-vin.n.a.nfidisaen.a imfie b~.laja.nadu.l.la-hfie asfihfira.nfie mamovari bhattie a (Nfig~nanda 1.16. 11-13 TSS. p. 65 lines 2 ft.) nirlajjasya durodara-vyasanino vatsa tvay~ s~ tada e As for d.rd.ha-bhakti,compare also its verbalconstruction:
M~ur va gi$ya va y a d aM mama tat ti.s.thatu tatha viguddher utkar$as tvayi tu mama bhaktirp dra(lhayati (Uttarar~nacarita 4.1lab). Cf. also the expression bhakti-dard, hya in Svapne~vara ad g~i0~lilya~atas~tra 15 (Bibliotheea Indica text, p. 16 line 17).

7 As for skhalita-bhakti, compare also the following: sa me ciraydskhalitopacararl~ tam bhaktim evaga.nayatpurastat (Raghuva.m~a 5,20).

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bhaktya me samada-dvip~tyuta-balendhg~krta d~sata (Ve.nisa.mhara 6.17 ab) tam up~gatya bhaktya tva.m pftjaya pr~rthita-pradam yena nirvighnam ev~u svocita.m patim apsyasi (Kathfisaritsagara 20.56) ere.., bhaktydvanata-pfarva-kayr~h, pra.namanti tvfi.m mataflgadev~tdayo vidyadhara-pataya.h (Nag~nanda 5.38.1-3, TSS. p. 301, lines 1--3) s~t gauravam, tatra vicarya bhartu.h svaya ca bhakty~rhatay~trhata~ ca nandasya tasthau purato vivak.sus tad-ajfiay~ ceti tad acacak.se (Saundarananda 4.29) tato vegy~t tam. pracchati/sa vipra.h sarvatha na kathayati/tato ve~yay~ sva-kalaya bhaktya caradhita.h (gukasaptati. 7 p. 23 lines 22-23) eva.m nindyam apidam indriya-va~a.m prityai bhaved yauvana.m bhaktyh yati yadittham evapitarau gugrft.saman,asya me (Nagananda 1.6cd) 2. in Nominative yasya deve para bhaktir yath~ deve tatha gurau tasyaite kathita hy arthah praka~ante mahatmana.h praka~ante mahfitmana.h (Sveta~vatara Upani.sad 6.23) cira.m maya caritam akhan..ditam, tapo mahe~vare bhagavati bhaktir asti me (Mattavilasa 2lab) bhakti.h prat~k.sye.su kulocita te p~rvan mah~bhaga tayati~e.se vyatitakalas tv aham abhyupetas tvfim arthi-bhav~d iti me vi.s~dah. (Raghuvam.~a 5.14) dhanur upanaya gighram, kalpyatam, syandano me mama gatim anuyatu chandato yasya bhakti.h (Paficar~ttra 2.5ab) 3. In Accusative bhaktim, sa buddham, prati yam avocat tasya prayatum mayi sopade~a.hs (Saundarananda 6.17ab) gigur va ~i.sy~tva yad asi mama tat ti.s~hatu tatha vi~uddher utkar.sas tvayi tu mama bhakti.m dra.dhayati (Uttararamacarita 4.11) As may be seen, bhakti as simplex appears most often in the Instrumental case. The verbs and their derivatives which appear most frequently in context with the word bhakti are nam-, tu#- and their derivatives. This is in keeping with the examples of the use of bhakti as the first member of a compound. Other verbal forms such as ahgikr- and pftj- also indicate a human and personal nuance. As for the nominal forms, we can
s The reading given by E. H. Johnston, apade~a instead of upadeJa, may make better sense (E. H. Johnston, The Saundarananda of AJvagho.sa notes p. 149, Oxford, 1928).

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collect guru, deva, mahe~vara, caranau mad~yau,9 prat~ks.ya and buddha, words which denote respectful persons or personified God. Pronominal and enclitic forms such as mama, sva, tvayi etc. also confirm the personal and emotional connotation. One may have noticed above a passionate aspect of bhakti (cf. bhaktiraga, Saundarananda 18.4) as well as a personal (mama, tvayi etc.) and emotional (tu.s- etc.) aspect. However, the emotional connotation of the word bhakti is best illustrated by examples in which its verbal form bhaj, especially bhajasva, takes persons as its object. We shall list a few examples of this type. tat sundara tavaiveda.m dhanam, ehi bhajasva mare (Kath~sarits~gara 13.107) tvayi dr.s.te tu me priti.h sa .mj~t~, tad bhajasva mam (Kath~sarits~tgara 26.154) gupta .m viracit~.m n~ma bheje 'nta.hpurac~rik~m (Kath~sarits~gara 14.65) site tyaja tvam. vratam ugra-caryam bhajasva mam bh~mini sarva-g~trai.h (Abhi.sekana.taka 2.14ab) kalatrav~n aha.m b~le kaniya.msam, bhajasva me iti r~mo v.r.sasyantim, v.r.saskandha.h ~a~sa t~m (Raghuva .m~a 12.34) As has been remarked by H. Gfintert and J. Gonda, the word bhakti conveys an erotic connotation and this aspect of the meaning seems to be illustrated by the above examples. However Gonda criticises Gfintert's interpretation, claiming that bhaj- does not necessarily or solely refer to the libido. The following examples in which bhaj- is construed with something impersonal will prove the correctness of Gonda's criticism, x~ tad bhajasva g.rh~ramam (Kath~tsarits~gara 24.156) asmat sv~minik.rtam, bhajasvatithyam utti.s.t.has n ~ i bhufik.sva tata.h param (Kath~sarits~gara 81.56) effmy ara.ny~ny abhita.h ~iv~ni yog~mukOl~ny ajanerit~ni k~yasya krtv~ praviveka-m~tra.m kle~a-prah~.n~ya bhajasva m~rgam (Saundarananda 16.86) yog~nuloma.m vijana.m vi~abda.m iayy~sanam, saumya tath~ bhajasva (Saundarananda 14.46ab) alabdha-ceta.h-pra~ama.h sar~go yo na prac~ra.m bhajate viviktam sa k.sa.nyate hy apratilabdha-marga~ carann ivorvy~.m bahukan..tak~y~m (Saundarananda 14.47) 9 As for this use ofp~da or cara.na,of. J. S. Speijer, Sanskrit Syntax w23, Rein. (p. 16) (Leiden, 1886) and Uttarar~naearita 1.19, 6.12.2 (Stehoupak ed. p. 118 line 2). For its dual form, Raghuvar~a 4.88, 13.78, 17.28, 18.41 etc. 19 J. Gonda Aspects of Early Vi~nuismp. 158 and notes 15-17 mit Lit. (Utrecht, 1954).

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camu.n.de bhagavati mantra-sfidhan~tdav uddi.st.~tm upanihita .m bhajasva pf~j'am (Malatimadhava 5.25) bhaja nidram, vi~al~tk.si manyatha svam. vi.dambaya (Sukasaptati 19)xz In these examples, we find no erotic connotation. The objects of the verb bhaj- are the life-stage of a householder, the state of being a guest, the right way and other terms, all of which are impersonal.

4. Comparison with other terms in close contexts

So far we have investigated bhakti as used in compound and as simplex. It may now be helpful to collect passages in which the word bhakti appears in an enumeration of similar or contrasted terms. A number of such passages follow. aho vamaika-v.rttitva .m kim apy etat prajapate.h aho vastuni matsaryam aho bhaktir avastuni (Kathasarits~tgara 21.48-49) eva.m k.rte hi bhaktig ca mantrita ca krta bhavet (Kath~tsarits~tgara 15.10) gocata pi.dyamanena diyate gatrave yatha na bhakty~t napi tar.sen,a kevala .m pfft.na-guptaye (Saundarananda 14.18) yogacaras tath~thara .m garifftya prayacchati kevala.m k.sud-vighatartha.m na ragen,a na bhaktaye (Saundarananda 14.19) yasyartha-kama-prabhav~t hi bhaktis tato 'sya sa ti.st.hati rQ.dha-mOla dharm~mvayo yasya tu bhakti-rdgas tasya prasado h.rday~tvag~t.dha.h (Saundarananda 18.4) tam upggatya bhaktya tvam. pftjaya pr~trthita-pradam yena nirvighnam ev~tgu svocita.m patim ~tpsyasi (Kath~sarits~traga 20.56) sa me cir~yaskhalitopac~tr~.m tam bhaktim ev~tgan.ayat purast~t (Raghuvam. ~a 5.20cd) atha va bhakti-yogena vair~gyen,a pare .na tu cetas~t bodha-yuktena pf~jayen m~.m sad~ ~uci.h (Tgvaragita 11.73) s~ gauravam, tatra vicarya bhartuh, svay~, ca bhakty~ arhatayarhataw ca (Saundarananda 4.29ab) dgvdsa-sneha-bhaktinam ekam ~lambana .m mahat u As for nominal form (bhakti) construed with something impersonal, compare also the followings: mithyd-pra~a.msa khalu nama ka~t.a ye~dra tu mithyd-vacanes.u bhaktiO (Paficax~tra 2.60ab) bhakti.h para mama pitdmaha-bha$iter sarva.ni me bahumatani tapovandmi (B~lacarita 1.5ab)

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prak.r.s~asyeva dharmasya pras~do mOrti-sa.mcara.h (Uttarar~macarita 6.10) adya y~ mama govinda j~tt~ tvayi grhagate kalenai.s~ bhavet pritis tavaiv~gaman~t puna.h ity ~ha yuktam, viduro n~nyatas t~dr~i dh.rti.h bhakti-matra- samaradhya.h suprita~ ca tato hari .h (K~tvy~dar~a 2.276-277) From above examples, we may collect concepts expressive of the emotions such as r6ga, sneha, tar.sa, matsarya, dh.rti and priti and concepts of human relations such as mantrita (king and minister), upacara, samarddh-, gaurava, TM arhat(~, and ptij-? a The first group leads us to discern the emotional aspect of the bhakti, the second its human or reverential aspect.

5. bhakti in Commentaries We may glance briefly at how the word bhakti is paraphrased by Sanskrit Commentators. The following will show some of the synonyms which commentators have employed. p~jyes, v anuraga.h (Mallin~tha ad Meghadfita 1.36, 55 and Raghuvam.~a 2.22) anur6ga-vige.sa.h (Mallin~tha ad Raghuva .m~a 5.14) preman (pit.r-bhakty~: pitari prem.n~t Mallin~tha ad Raghuva .m~a 8.26) bhava (Mallin~tha ad Kum~rasa .mbhava 8.77) apek.sa: mad-bhakty~ = mad-apek.saygt (Mallin~tha ad Raghuva.m~a 13.67) Cf. bhakta=vatsala (guru-vatsal~.h = pit.r-bhakffts te) (Raghuvam.~a 10.85). bhakti = s n e h a (cf. Buddhacarita 6.6-7) These words again confirm the aspects of meaning which were deduced from the examples of actual usage. 6. Conclusion From the above we may draw some conclusions. 1~ Forgaurava,cf. J. Gonda, "Apropos d'un sens magico-religieuxde Sanskrit guru", BSOAS, 12, pp. 124--131. 18 Thought not clearly mentioned, in the following sentences the idea of paja is traceable in connection with that of bhakti, bhavati virala-bhaktir mlana-pu~popahara.h (Raghuvar0~a 5.74) abhyarcya gandha-pu.spadyair bhakti-yoga-samanvita.h sa~smaran parama~n bhava.m devya mahegvarar~para~ (Kfirmapur~.na 1.12.317) In this connection one may recommend strongly P. Thieme, "Indische W6rter und Sitten", ZDMG, 93, 1939, pp. 105-123.

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In the first place, bhakti has a personal connotation and implies a human relation. The words construed with it are those expressive of family-members, a beloved, a spiritual master, or personified God, all beings who are closely related to one's self. Secondly, bhakti has an emotional connotation. Construed with it are words expressive of satisfaction (tu.s-, dhrti), gratification (prfti), desire (tar~a), passion (raga), attachment (sneha, anuraga) etc. ~4 A third shade of connotation, somewhat related to the first one, is one of a reverential or religious character. We find construed with bhakti words which denote a reverential bow (nam-, namra etc.), courtesy (upacara) or the granting of honour (pflj-). When we speak of a religious character, we are referring to a theistic, or more precisely, monotheistic religion. In such a religion what is religious is closely connected with what is human and personal.

II The word graddha seldom occurs in compounds. Accordingly our examples must be arranged somewhat differently from the examples of bhakti. The same method, however, will be employed. Our goal is to determine the connotations of the word by examining its contexts. First, we shall discuss passages in which graddha appears in nominal form. Next, we shall deal with the verbal forms grad-dha-. Then, we shall examine the words which appear in close context with graddha. Finally, we shall take notice of paraphrases used in the Commentary literature.

1. ~raddh~t in Nominal Form tad-anurodh~d bhagavato vasi.s.thasy~pi ~raddh~ valmiki-vanam. gatva vatsy~tma iti (Uttarar~tmacarita 2.6. 15-16) 15 1, Cf. also anurakti in ~a.n(lilya Aphorism 2 (sd paranuraktir iJvare) aradhya-vi~ayakaragatvam eva sa (Svapne~vara ad ~o~lilya Aphorism 2 Bib. Ind. text, p. 4 lines 16-17), pftjadi~v anuraga iti para~aryya (N~rada Bhaktisfitra 16) kathadi~v iti garga~ (op cit. 17), dtma-raty-avirodheneti ~att(lilyab (op. cit. 18), naradas tu tadarpitakhildcarata tadvismara.ne parama-vyakulateti (op. cit. 19 cf. also 65); sa tv asmin parama-prema-r@a (N~rada BhaktisQtra 2, which is quoted in A-M. Esnoul, op. cit. p. 146). As forpremabhakti of Caitanya, cf. A.-M. Esnoul, op. cir. pp. 196 ft. 15 This is the reading given in the Nirnayas~gara Edition. p. 56 lines 10 ft. Stchoupak's reading is different, vasi~t.hasyapariJuddha vaco val.., iti (p. 35 line 24).

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y~vat tattva .m na bhavati hi d.r.st.am srutam v~ ~ t~vac chraddh~ na bhavati bala-sth~ sthira v~ d.r~te tattve niyama-paribh0tendriyasya graddh~-v.rk.so bhavati saphala~ c~raya~ ca (Saundarananda 12.43) yukta-rf~pam ida.m caiva ~uddha-sattvasya cetasa.h yat te sy~n nai.s.thike s0k.sme greyasi ~raddadh~nat~ ~7 (Saundarananda 12.30) In these examples, we notice that the words or word-group construed with ~raddh~ are tattva, ~reyas, and the sentence concluded with iti. In examining the nature of these terms, we may note that they are objective and impersonal in character. This contrasts with the human and personal terms found in construction with bhakti. This is more clearly ascertained, when we proceed to the examination of the words construed with ~rad-dh~- in verbal form.

2. ~rad-dha- in verbal f o r m

so 'py up~tyana-lobh~tt tac (that is here sam. de,a) chrad-dadhe (Kathasarits~gara 24.119) na ~raddadhe vacam alajja mithy~ bhavad-vidhhn~m asam~hitan~m (K~vy~dar~a 3.65ab) naravahanadatta~ ca te.s~.m ~raddh~ya tad-vaca.h (Kath~sarits~gara 34.214) iti tasya vadantyas tad vaca.h ~raddadhatam iva (Kath~saritsagara 29.48) na ~raddadh~my udayana-graha.na .m tvayoktam. vyavartana .m karatalair iva mandarasya (Pratijfi~yaugandharaya.na 2.9ab) ta.m hov~ca ya.m vai, saumya, etam an.im~na .m na nibh~layase, etasya vai, saumya, e.so '.nimn~ eva.m mah~n nyagrodhas ti.s.thati, ~raddhatsva, saumya (Chandogya Upani.sad 6.12.3) 16 The word graddha often appears with dl'~t.a or ~ruta. cak~u~a dr~t.e hi vastunfda~ satyam iti graddhotpadyate (S~ya.naad RV. 1.102.2)
yad iddnf~ dvau vivadamanav eyatam aham adardam aham agrau$am iti ya eva~ br~yat, aham adargam iti tasma eva ~raddadhyama (Brhad~ra~yaka Upani~ad 5.14.4).

17 Other examples from Bh~sa's playas are as follows, (n~yaka) maitreya / gaccha, eatu~pathe balim upahara rnat.rbhyab (vid~aka) / .ha me saddha ag~o gacchadu (Carudatta I. 21.3-4, TSS ed. p. 26 lines 5 ft.) (n~yaka) anvartham upadigati[maitreya! g.rhyatam (vidO~aka) .na me saddha (Carudatta I. 28. 14--15TSS ed. p. 40 lines 6 ft.) In these examples (cf. also Avim~raka 4.21.36 TSS ed. p. 72 line 9) .na me saddha answers the previous statement or injunction given by N~tyaka.

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MINORU HARA

antar-bhOmi-gatam, hy ambhah graddadh~ti naro yadfi arthitve sati yatnena tad~ khanati gain imgm (Saundarananda 12.33) nfirthi yady agning v~ syftc chraddadhygt ta.m (that is, agnim.) na v~ran,au mathniy~n nfira.nim, ka~ cit tad-bhfive sati mathyate (Saundarananda 12.34) sasyotpattim, yadi na va ~raddadhygt kftr.saka.h k.sitau arthi sasyena vft na syftd bijfmi na vaped bhuvi (Saundarananda 12.35) evam gpta-vacanat sa paurus.am, k~ka-pak.sakadhare 'pi rfighave ~raddadhe tri-daga-gopamfttrake dftha-gaktim iva k.r.s.na-vartmani (Raghuvam.~a 11.42) iti yat-satyam ~8 upapannam api na ~raddadhe (Priyadargik~ I. Nariman, Jackson ed. p. 8, line 6) ka.h ~raddhasyati bh~tartham, sarvo mfi.m tulayi.syati ~aflkaniya hi do.se.su ni.sprabhgv~ daridrat~ (Carudatta 3.15) In these examples, the words construed in the accusative case with the word grad-dhd- are: a message (sam. deia), word ( vac, vacas, ukta and vacana), water (ambhas), fire (agni), the production of corn (sasyotpatti), manliness (pauru$a), an indubitable fact (bhfttdrtha), a thing which has surely happened (yat-satyam upapannam), and a doctrine of the Ch~ndogya Upani.sad. These words refer either to objective statements, doctrine, and facts, to substances such as water, fire etc. or to abstractions, such as manliness. This is in sharp contrast to those contexts of bhakti. A similar aspect of the meaning of graddha can be seen in its gerundive forms. mft tftvad bho.h! ~ara-pratyaya idgmim. ~raddh~tavyam? (Paficar~tra 3.19.1. TSS. ed. p. 111, line 6) vinip~ta.h pauravair labhyata ity a~raddheyam19 etat (~akuntalft 5.26.4) agraddheyam, priya.m praptam, saubhadro grahan.am, gata.h (Paficaratra 2.34cd) pOrva-kfilam, draddheya-vacanatvac ca damanakasya.., sam.jivaka ~ha (Pafincatantra I. Edgerton ed. p. 27 lines 11-12)
is For the use ofyat-satyam, el. J. S. Speijer, Sanskrit Syntax w 395 (13. 311) and w 459 (p. 356). x9 K~ik~, while commenting on the optional employment of the optative and future of Paoini Sfitra 3.3.145, mentions ~rad-dha- in its negative construction together with other verbs. n~vakalpayami, na sartlbhgtvayfimi, na graddadhe, tatra-bhavan nama vr~alar~ yajayet, yajayi~yati. Cf. also J. S. Speijer, Ol). cit. w 343 c. Rem. 1 (!o. 262) and L. Renou, "La th6orie des temps du verbe d'apr~s des grammariens sanskrits", Journal Asiatique, 1960, p. 322).

bhakti AND draddha

135

These examples show that other elements in the sentences, standing closely to the word, are objective facts such as the evidence of an arrow, good news and a statement concluded with iti. We should not overlook here the word compounded with vacana ~~ (draddheya-vacana). Although we emphasise the objective aspect of the connotation, occasionally we meet with passages in which draddha is construed with words for human beings, as in the case of bhakti. But while the grammatical construction of the two terms may be similar, one can distinguish a subtle difference in the relationships involved. t~ta! ~uddh~ samak.sa.m na.h snu.s~tte jatavedasi daur~tmy~d rak.sasas tam. tu n~tratya.h ~raddadhu.h praj~.h (Raghuvam. ~a 15.72) ghoram, loke vitata.m aya~o ya ca vahnau vi~uddhir lafik~-dvipe katham iva janas tam iha ~raddadhatu (Uttararhmacarita 7.6ab) devi v~savadatta s~ brahman, im. ~raddadhetar~m~1 (Kath~saritsSgara 21.47) yady eva.m nA~raddheyo bhavan/tath~pi praty~sannam eva kathayami (Ve.nisa.mhara 5.34.1) ~raddheya.h svajanasya paura-rucito lokasya d.r.s.ti-ks.ama.h svarga-sthasya nar~dhipasya dayitah. ~il~nvito 'ham. suta.h (Pratim~tn~.taka 4.27ab) tasm~d yad id~ni.m dvau vivadamanav eyat~m aham adar~am aham a~rau.sam, iti ya evam. brSyad aham adar~am iti tasma eva ~raddadhyama (B.rhadara.nyaka Upani.sad 5.14.4) Here grad-dha- in its finite and infinite verbal forms is construed with words referring to human beings, and it may seem contradictory to our claim that draddha has an impersonal and objective connotation. Certainly in first two examples, tam refers to Sit~. However, if we look carefully, we will see that here the pronoun tdm does not mean Sitgt herself, but rather the purity or chastity of Sitfi. That is to say, tam intends not Sitar as such, but something objective in her. Also in the other examples above, the object of drad-dha- is not precisely persons, but the trust20 Cf. piftgalako'pi tatha-vidha~ tam vilokya damanakavdkya~a graddadhdna.h... (Paficatantra I, Edgerton ed. p. 37 lines 12-13). Cf. also KOrmapurhDa I. 1.131 ukta.m vai devadevena draddhdtavyarp dvijatibhi~ zl For the form -itardm cf. J. S. Speijer, op. cit. w 249, Vedische und Sanskrit Syntax w 121, L. Renou, Histoire de la langue sanskrite p. 81 (Lyon, Paris, 1956) (Pa0.5.3.56)

136

MrNORU HARA

worthiness of persons. ~ In spite of the similar construction found in both bhakti and graddha, we must distinguish the relations involved. One is connected directly to human beings as such, and the other refers implicitly to something objective in a human being. ~a We shall now examine some passages in which the word graddha in nominal form appears together with other similar terms. These terms furnish an atmosphere about the concept of graddhd which is helpful for ascertaining of the precise meaning of the word.

3. Brahmanical Ritual Atmosphere

kim-devato 'sy~tm dak.sin.~y~m, di~y asiti, yama-devata iti sa yama.h kasmin prati.s.thita iti. yaj~a iti. kasrnin nu yajfia.h prati.sthita iti dak.sin.ayam iti. kasmin nu dak.sin.~ prati.st.hiteti, graddh~yhm iti. yad~ hy eva graddhatte 'tha dak.sin.~m, dadhti, ~raddh~y~.m hy eva dak.sin.~ prati.s.thiteti kasmin nu ~raddh~ prati.st.hiteti hrdaya iti. hov~ca h.rdayena hi ~raddhh .m j~n~ti, h.rdaye hy eva graddh~ prati.st.hit~ bhavatity evam evaitat y~jfiavalkya (B.rhadhran.yaka Upani.sad 3.9.21) kriyavanta.h ~rotriy~ brahma-nis.t.hah, svaya.m juhvata eka-r.si.m graddhayantah, te.s~.m evait~.m brahma-vidyam, vadeta ~iro-vratam. vidhivad yais tu cirn.am (Mu.nd.aka Upani.sad 3.2.10) ye gastra-vidhim uts.rjya yajante ~raddhay~nvit~t.h te.s~.m ni.s~h~t tu k~t kr.sn.a sattvam hho rajas tamas (Bhagavadgit~t 17.1) vidhi-hinam as.rs.t~nna .m mantra-hinam adak.si.nam ~raddh~-virahita.m yaj~am, t~masa.m paricak.sate (Bhagavadgit~t 17.13) t~t.m devat~-pitratithi-kriy~rth~m anvag yayau madhyama-loka-p~la.h babhau ca sa matena sat~t.m tena ~raddheva sak.s~td vidhinopapann?~ (Raghuva .m~a 2.16) tasm~tc ca deva bahudh~ sam.prasfit~h, sadhy~ manu.sy~.h pa~avo vay~tm,si pr~.nap~mau vrihi-yavau tapag ca ~raddha satyam, brahma-caryam, vidhig ca (Mu.nd.aka Upani.sad 2.1.7) 22 Cf. Avimgtraka 5.5.38 (TSS p. 86 line 7) ko ettha mama assadheam bha.nddi. ~8 Other examples of this kind are,
necchanti yah $okarn avaptum evam ~raddhatum arhanti na ta nard.ham kva canuv.rttir mayi sasya p~trva.m tyagab kva cayam janavat k$a.nena (Saundarananda 6.19) tata.h sa brahma.nam yam yarn aninaya purohita.h viger tam tam graddadhe nasa rndghavab (Kath~arits~gara 24.140) (Mf~dhava) api satyam?) (Makaranda) kim agraddadhana.h p.rcchasi (M~latim~dhava 6.3.4-5: Nirnayas~gara

ed. p. 141, lines 10-11).

bhakti AND iraddhd

137

d~tdro no 'bhivardhantfi .m vedd.h sa .mtatir eva ca ~raddha ca no m~vyagamad bahu deyam, ca no 'stv iti (Manusm.rti 3.259) di.st.ya ~akuntal~ sadhvi sad-apatyam ida.m bhav~n ~raddha vittam, vidhi~ ceti tritayam, tat samAgatam (~akuntal5 7.29) yad yad dadati vidhivat sa .myak ~raddh~-samanvita.h tat tat pit~.n5 .m bhavati paratr~nantam ak.saya .m (Manusmrti 3.275) ~raddhavan anas0ya~ ca ~.r.nuy~d api yo nara.h so 'pi mukta.h ~ubhft .mllokan pr~pnuy~t pu .nya-karman. ~m (Bhagavadgit~t 18.71)
The first of these passages furnishes a series of entities based one upon the other in order. The foundation of the sacrifice (yaj~a) is the sacrificial fee (dak.sin. d), which is again founded upon graddhd. Mu.n.daka Upani.sad 3.2.10, while prescribing how the knowledge of brahma (brahma-vidyd) should be transmitted, mentions iraddhayanta.h together with other qualifications such as observance of vedic ritual (kriyd) and the offering of sacrifice (hu-) to the sacrificial fire (eka-r.si). Two passages from Bhagavadgita 17 put ~raddha in juxtaposition with ritual terms such as sacrifice (yaj-, yajha), ritual prescription (vidhi), sacrificial formula (mantra) and sacrificial fee (daks.in.d). The correlation of graddhd with vidhiis so strong that Raghuva.m~a 2.16 uses it as simile of accompaniment. Other occurrences of vidhi in a context with graddhd can be seen in the above examples. Other terms particular to vedism and brahmanism: satya, 24 brahma-carya, tapas, ~5 pun.yakarma etc., confirm the Brahmanical and ritual atmosphere ofgraddhd. Patrons (ddt.r, dd- etc.) and offspring appear in close connection with iraddha and ~akuntal5 7.29 makes ~raddhd, vitta, and vidhi compose a trinity. One notices a particularly close relation between the this-worldly benefits of the vedic ritual and the word ~raddhd. As opposed to the personal object toward which the force of bhakti is ~ For the close relationship between satya and graddhd, cf. A. K. Coomaraswamy, "Headless Magicians: and an Act of Truth", (JA OS, 64, pp. 215 ft.) (graddhdand satya.m k.r-) CL Nirukta 3.13. bat. grat satra addhd itthd kratum ity satyasya. However, occasionally we meet a construction of satya and bhakti. atra rdma~ ca sftd ca lak~ma.na~ ca mahd-ya~a.h satya~ gfla.m ca bhakti~ ca ye.su vigrahavat sthitd (Pratim~n~taka 4.4) 2~ It is not easy to find a correct English word for tapas. However, it is sufficient here to note that tapas is explained as karma~ga in ~afikara ad Muoqlaka Upani~ad 2.1.7. For ~raddha-tapas eL also PAoini 2.2.34. As for this order of words, cf. H. Raychaudhuri, Materials for the Studies on Early History of Vaishnava Sect (Calcutta, 1939) p. 96 and S. K. Belvarkar, "Rfima's Later History", (Uttararfimacarita) p. xlv., HOS, 21 (Cambridge, Mass., 1915).

138

MINORU HARA

exerted, we find in this vedic cycle an impersonal and neutral principle as the object of ~raddh& 26 te ya evam etad vidur ye c~mi ara.nye ~raddhfi.m satyam (gaflkara: brahma) up~tsate te 'rcir abhisa.mbhavanty arci.so 'har ahna apOryam~m.apak.sam... (B.rhadSran.yaka Upani.sad 6.2.15) The karma, the ritual, becomes more powerful and effective, when it is performed with knowledge, ~raddha, and meditation. This is explained in Ch~mdogya Upani.sad I. 1.10. tenobhau kuruto yag caitad eva.m veda ya~ ca na veda. nana tu vidy~ c~vidy~t ca, yad eva vidyaya karoti graddhayopani.sada tad eva viryavattara .m bhavatiti Other vedic and ritual concepts, .rta, 27 mahas 2s, also appear in juxtaposition with graddha. sa v~t e.sa puru.sa-vidha eva. tasya puru.sa-vidhatfim., anvayam, puru.savidha.h, tasya graddhaiva ~ira.h .rtam. dak.si.na.h pak.sa.h, satyam uttara.h pak.sa.h, yoga ~tm~. .9 maha.h puccham, prati.st.h~ tad apy e.sa ~loko bhavati (Taittiriya Upani.sad 2.4.1) In additon to Mu.n .daka Upani.sad 2.1.7 quoted above, we notice the word tapas often accompanied with ~raddh6. ~raddhay~ paray~ taptam, tapas tat trividha .m narai.h aphal~k~flk.sibhir yuktai .h s~ttvika .m paricak.sate (BhagavadgR~ 17.17) tapah.-~raddhe ye hy upavasanty ara.nye ~ n t ~ vidv~m, so bhaik.sy~cary~m. caranta.h s0ryadv~ren.a te viraj~.h pray~nti yatr~mrta.h sa purus.o hy avyay~tm~ (Mu.n.daka Upani.sad 1.2.11) These examples are sufficient to confirm for us the vedic and ritual connotations of the word. One may translate graddhd as "das rituelle 2e Cf. A. Silburn, ,~vett~vatara Upani~ad, p. 7 and p. 24. ~7 For .rta, one should now have recourse to H. Ltiders, Varu.na I and II (G/Sttingen, 1951, 1959). For dak~i.na, satya, tapas and rta in context of~raddhd, cf. also J. Gonda, Die Religionen Indiens I. (Stuttgart, 1960) p. 43 mit Lit. t8 For the magico-religious connotation, "Daseinsmacht', "power substance" cf. J. Gonda, Ancient-Indian ojas, Latin *augos and the Indo-European nouns in -es-/-os-. p. 51 (Utrecht, 1952); "The meaning of Skt. mahas", Journal of Oriental Institute, (Baroda), 8 pp. 234 ft. 39 For ~tman=trunk in this passage, cf. L. Renou, "On the Word ~tman", V~k 2, p. 155 (Poona, 1952).

bhakti AND ~raddhd

139

Vertrauen", 8~ "das Vertrauen des Opferers zu den Brahmanen", 81 "das Vertrauen des Laien, des Opferveranstalters zu den Priestern", z2 "Spendefreudigkeit", zs "croyance en l'efficacit6 du sacrifice", s4 or even "die Zauberkraft worauf setzen, glauben", s5 However, the basic idea in ~raddha is rather a secular trust in the efficacy of the sacrifice, or a functional relation existing between sacrificial efficacy and sacrificial fee. That is the reason why graddh6 is so closely related to dak.sin,a as rightly remarked by Oldenberg. ~6 The Brahmins who control the sacrifice naturally push the patron of the scarifice toward the "Spendefeudigkeit". One may accept Oldenberg's remark that ~raddhd is die zum Geben treibende Seelendisposition. 37 It may be said that the concept of graddha arises out of the sacrificial equation "svargak~mo 'gnihotra .m yajeta". It is the concept which should be understood in cycle of "Opferfreundschaft ''38 between Gods and the Sacrificer. However, the object of graddha is not the Deity as such, but the efficacy of the sacrifice, which is a striking contrast to the object of bhakti, as is remarked by A-M. Esnoul. z~ The one is completely intent upon Diesseit and is furnished with a complicated sacrificial apparatus; the other extends to Jenseit, and involves honouring a personified God by pouring water and offering flowers. 4~ Again, if we speak in terms of religion, though both graddha and bhakti are "Glauben", the one concerns an objective element of religion, the efficacy of sacrifice; the other concerns the personal and human element of theistic religion. Furthermore, from an Indological point of view, the one is particularly a vedic and brahmanical concept, whereas the other is rather Hinduistic, though we do not go so far as to say non-vedic or non-brahmanic. 30 S. Schayer, "Ober die Bedeutung des Wortes Upani.sad", RO, 3 (1927) p. 59. 31 H. Oldenberg, Die Religion des Veda, p. 566, Anmerkung 4 (Stuttgart, 1917). 32 H. Oldenberg, "Vedische Untersuchungen 4", ZDMG, 50, p. 449. 33 This translation by H. W. Krhler is only referred to by L. Alsdorf in ZDMG, 100, p. 636. 34 A-M. Esnoul, "Le Courant affectif ~ l'intrrieur de Brahmanisme ancien", BEFEO, 48 (1956), p. 145. 85 Cf. A. Walde und J. Pokorny: Indo-germanisches Etymologisches Wrrterbuch, I, pp. 423 ff (Berlin und Leipzig, 1930); Nyberg, Die Religionen des alten Iran, p. 451. 3~ H. Oldenberg, "Vedische Untersuchungen 4", p. 448 (in bestimmter Beziehung zu dem Hinftihren der dak~i0a). 37 H. Oldenberg, "Vedische Untersuchungen 4", p. 450. s8 J. Gonda, Die Religionen Indiens, I, p. 42. as A-M. Esnoul, loc. cir. ~o We could find only one instance where ~raddhais used in a context similar to bhakti. rajatair bh~janair e~m atho va rajatanvitai.h vary api graddhaya dattam ak~ayayopakalpate (Manusm.rti 3. 202) This instance is exceptional.

140

MINORU HARA

We have thus seen the ritual atmosphere of ~raddha in striking contrast to the theistic aspect of bhakti. But what aspect has the concept of graddha which can be compared to the emotional or passionate one of bhakti? We shall proceed to this problem and try to focus light upon another aspect of the concept graddha.

4. Intellectual Connotation yada vai ~raddadhfity atha manute, n~t~raddadhan manute, ~raddadhad eva manute, ~raddha tv eva vijijhdsitavyeti ~raddh~.m bhagavo vijij~asa iti (Ch~mdogya Upani.sad 7.19) yadfi vai nisti.st.haty atha ~raddadh~ti n~misti.st.hafi cchraddadh~ti nisti.s.thann eva ~raddadh~tti ni.st.h~t tv eva vijij~asitavyeti ni.s.th~tm bhagavo vijij~asa iti (Ch~ndogya Upanis.ad 7.20) tenobhau kuruto ya~ caitad evam. veda ya~ ca na veda. nhn~ tu vidya cdvidya ca, yad eva vidyayd karoti ~raddhayopani.sadfi tad eva viryavattara .m bhavatiti (Ch~ndogya Upani.sad 1.1.10) k~ma.h sam.kalpo vicikitsfi ~raddh~sraddh~ dh.rtir adh.rtir hrir dhir bhir ity etat sarvam mana eva 41 (B.rhad~ra.nyaka Upani.sad 1.5.3) ye me matam idam anuti.st.hanti m~nav~.h ~raddh~vanto 'nasfiyanto mucyante te 'pi karmabhi .h (Bhagavadgit~t 3.31) ~raddh~vfim. 1 labhate j~anam, tat-para.h sam.yatendriyah. jfi~na.m labdhv~ par~ .m ~ n t i m aciren, hdhigacchati (Bhagavadgit~ 4.39) The passage here quoted from Ch~ndogya Upani.sad 7.19 brings draddha into indispensable and reciprocal relation with the intellectual function, man- and Brhad~ran.yaka Upani~ad 1.5.3 makes it one of the functions which compose the intellectual faculty, manas. Ch~ndogya Upani.sad 1.1.10 has vidya in close context with graddha and two passages from Bhagavadgit~t mention graddha in context with mata, thought or doctrine, and j~ana, knowledge. The intellectual aspect of graddhd, which is revealed in the above examples, leads us to another contrast with bhakti. As shown above, bhakti has a personal, human, emotional and sometimes even erotic connotation. Quite contrary to this, Araddha has a mental or intellectual connotation.

41 For the similar construction of .~raddhdwith hri, bhi, cf. Taittiriya Upani~adI. 11.3.

bhakti AND graddh~

5. ~raddh~ in Commentaries

141

We shall list below a number of paraphrases of draddha as given by the Commentators. astikya-buddhi: gafikara ad Bhagavadgit~ 6.37, 9.23, 17.1 17.71, Mallinatha ad Meghad~ta 55, Raghuvam. ~a 2.16. Cf. also Bhagavadgit~ 18.42 ( dstika-bhava.h ~raddadhanata agamarthe.su) mantavya-vi.saye adara.h astikya-buddhi.h ~raddha: Safikara ad Chandogya Upani.sad 7.19.1 ~raddh~t ad.r.st.arthe.su karmasv astikya-buddhir devatadi.su ca: ~afikara ad B.rhadara.nyaka Upani.sad 3.9.21 ~raddh~ nama ditsutvam astikya-buddhir bhakti-sahita: Safikara ad B.rhad~ra.nyaka Upani.sad 3.9.21 citta-prasada astikya-buddhi.h: ~afikara ad Mu .n.daka Upani.sad 2.1.7 cetasa.h sam.prasada.h: Vy~tsa ad Yoga-sCttra 1.20 yoga-vi.saye cetasa.h prasada.h: Bhojadeva ad Yoga-st~tra 1.20 k.rta-~raddho hi k.rta ~raddh~t astikyam, vidhi-ni.sedha-gastre.sv adaro v~t yena sa tathabhQta eva: Ga.napati~stri ad Paficaratra 1.22 6daratigaya: Saya.na ad RV. 1.103.3, 1.108.6, 6.26.6, 8.1.31, 10.151.3. nidcaya: Virarhghava ad Uttarar~macarita, Nirnayas~gara ed. p. 56. ved~rtha-graddh~: Kulluk~c~rya ad Manusm.rti 3.257 vt~vasa: Mallin~ttha ad MeghadQta 55. Cf. also Svapnavfisavadatta 1. 20-21 Saundarananda 11.17 (~raddadhu.h: vigagvasu.h, Mallin~tha ad Raghuva .m~a 15.72) (~raddadhe: vidvastavan, Mallin~tha ad Raghuvam. ~a 11.42) As seen from the paraphrases 4z of the Commentators, the central conceptionofdraddhaisastikya-buddhi. Though translated usually "believing (God), faithful, or pious", the words astika and dstikya are not always easy to translate properly and precisely. This much may be said: astika and astikya are particularly vedic concepts, in which Brahmanical sacrifice (karma or kriya), Spendefreudigkeit, croyance en l'efficacit~ du

~ Other instances of ~raddhain successive enumeration of other similar and dissimilar

terms axe as follows,

graddha-virya-sm.rti-samadhi-prajg(z-parvakaitarer (Yogasfitra 1.20) ~raddha-medhe, ~raddha-tapasfin Patafijali ad P~.nini 2.2.34 As for the succession of sar~vega, pratyavamar~a, ~raddha, cf. E. H. Johnston's note on p. 67 in his translation of Saundarananda. Other occurances of graddh,~ are in Saundaxananda 5.24, 12.36, 40, 41 etc. Other synonyms axe abhila~a-vi~e~a (S~ya~a ad RV. I0.151.1), and sarrtpratyaya.h (Amarako~a). Other meanings ofgraddha, such as the special desire of pregnant woman etc., axe here omitted.

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sacrifice, or even die zum Geben treibende Seelendisposition (cf. ditsutvam : gafikara ad BAU. 3.9.21) are present and active. They are not exactly theistic concepts which postulate the personified God, as is in Christianity and Bhakti Hinduism. They apply within a Brahmanical circle, where the authority of sacrifice is predominant and the prestige o f Brahmin priests is high. Thus, it is often incorrect to translate astika and nastika as theist and atheist. The words are rather to be understood in reference to Brahmanical ritual orthodoxy. 43 We might translate astikyabuddhi tentatively as "trusting judgement (cf. nidcaya vigvasa, and pratyaya)," a judgement which tends to believe, at least thus holds of the early usages of the terms, in the efficacy of the ritual and o f the rather this-worldly rewards, controlled by the priests. This interpretation does not deny, o f course, the piety o f the ~raddhavant within his o r t h o d o x limits.

6. Conclusion
Our conclusions, then, are that ~raddhg expresses a state o f mind or activity directed toward impersonal objects, that this holds true even when the verb grad-dha- takes an object which is grammatically personal; that the nature of draddha is more intellectual than emotional ;44 and that this state o f mind or activity originates in a ritual context, namely that o f Vedic Brahmanic orthodoxy. A n d these semantic aspects o f draddha stand in striking contrast to bhakti: impersonal and personal, intellectual and emotional, and Vedic-Brahmanic and Hinduistic. 45

43 In this connection, we may extend this ritual or even magical belief in an equation of a rite and its effect to the concept of satya "wirklich werdend" (Cf. P. Thieme, "Beitr/ige zur Vedaexegese", ZDMG, 95, p. 106). As for the magical effectiveness of satya, cf. A. K. Coomaraswami, op. cit. in JAOS. 64 pp. 215 IT. and H. Liiders, Varu.na I, pp. 13-27 (G&tingen, 1951). 44 We have an interesting example from Kath~saritsfigara which will illustrate the difference of both concepts. g.rharp gatva ca bharyayai bindumatyai nivedya tat tac-chraddhita~ kumari~ tar~ bindurekham udF~lhavan (26.186) Here gaktideva's marriage to Princess Bindurekhfi is approved intellectually (hraddhita) by his first wife Bindumati, who is supposed to have bhakti to her husband. 45 Some scholars may add another contrast, Brahraanic and Dravidian, claiming the Dravidian or Non-Aryan origin of bhakti. Though this is deduced from Bh~tgavataM~h~tmya in Bh~gavata Pur~oa (cf. Venkate.4vara ed. p. 2. lines 5 ft. and A-M. Esnoul, op. cit. p. 155 and p. 194), we would better be silent on this point.

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143

We have tried to establish a contrast between the two Sanskrit words. We may now see if these two can be related to each other, and, if so, what the nature of their relationship may be. It is a common doctrine of Hindu Aesthetics that there are eight rasas (literary, flavour, sentiment) which arise from eight corresponding sthgtyibh~tva (natural human dispositions, emotional states). Thus the rasa d.rhgara corresponds to the sthgyibh~tva rati, the raudra to the krodha etc. Some writers advocated a ninthrasa danti (calmness, peace) and about this there had been much discussion. But, beyond this, we find a few passages in the Safigitaratnakara and the Rasatarafigin.i, where quite a different theory is adduced. Thus: matantaren, a rasantaran, i dan.kate

bhaktim, sneham, tathd laulyam, kecit trin manvate rasan draddhardratabhilas.a.mJ ca sth@inas te.su te vidu.h (1530) Some consider love (bhakti), attachment (sneha) and frickleness (laulya) as flavours (rasa) and they assign trust (draddhd), tenderness (ardrata) and desire (abhila.sa) to the natural human disposition (sth@ibhava) of them. 46
Since this theory is rejected, we do not know all the factors of which it may have taken account, what, for example, were the anubhgtva vibhava, vyabhicdrinofthebhaktirasa. However, so much is certain, that according to some critics the rasa bhakti originated out of the sthfiyibh~tva graddhd. That is to say, in some system, ~raddhd was explained as the permanent dormant or innate instinct, which, when stimulated by some particular event, naturally developed into the sentiment called bhakti. Though incidentally and briefly referred to, we may see that draddha is here considered as the innate nature of a human being, his nature to trust something objective, and bhakti is a developed mode of it through some process or other. In Bh~nudatta's Rasataraflgin.i, we have another theory of similar purport.

nanu vatsalyam, laulya.m bhakti.h k~rpan.ya.m v~ katha.m na rasa ardratabhila.sa-draddhf~-sp.rh~.ndm, sth@ibhav~nam, tatra sattvad iti cet. na te.sam. vyabhic~ri-raty-atmakatvat, nanu kasya rasasya te vyabhicaribh~va bha4e Sarogitaratn~ikaxa1530 (ASS, 35, p. 839, lines 16 IT.)Cf. Commentary,

bhaktim ity adi[Jraddhardratabhila~an iti bhakti-rase ~raddha sthayini sneha-rase ardrata sthayini/laulya-rase 'bhila~a.h sthayiti yatha sarokhyam dra.stavyam Cf. also P. V. Kane, History of Sanskrit Poetics, p. 351 (Bombay, 1951).

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veyur iti cet. satyam, vatsalye karun, o rasa.h. laulye hasyam.bhaktau gantiO, karpa.nye hasyam. 47
Here again, t h o u g h the theory is rejected, we have a clue for understanding the relation between graddha and bhakti. 48 Now, that graddha m a y indeed be conceived as a sth~yibh~va is borne out by the following.

tri-vidha bhavati graddha dehinam, sa svabhavaja sattvikf rajas~ caiva tamasf ceti tam. gr.nu (Bhagavadgith 17.2) sattvdnurftp~i sarvasya graddhd bhavati bhdrata graddh~-mayo 'yam. puru.so yo yac chradda.h sa eva sa.h (Bhagavadgit~ 17.3)
Here we see that an individual (puru~a) is defined as composed o f graddha (graddha-maya), that graddha is considered to be innate (svabhava-ja) in all h u m a n beings. With the collocation o f graddha and bhakti one m a y c o m p a r e the following.

satam, prasahgan mama vTrya-sam, vido bhavanti h.rt-karn,a-rasayana.h katha.h/taj-jo.san, ad agv apavarga-vartmani draddha ratir bhaktir anukramir (Bhftgavata Purft.na 3.25.25). 49
Note that in the order o f enumeration graddha comes first and bhakti second,

tasmai sa hovaca pitamahag ca graddha-bhakti-dhyana-yogad avehi (Kaivalya Upani.sad 2) Again, graddha proceeds to bhakti. 5~
Now, it m a y be that to have a devotional loving belief in another h u m a n being, the first step is to trust something objective in that other, to believe 47 Bhfmudatta: Rasatara6gi.~ 7 (P. Regnaud, La Rh~torique Sanskrite, p. 56 lines 24 IT. [Paris, 1884]). Cf. also S. K. De, History of Sanskrit Poetics, p. 277, note 35 (2nd ed., Calcutta, 1960). ,8 It is well-known that according to the Bengal Vaishnava Philosophy the sth~yibhhva of Bhakti rasa is Kr~a-rati, the vibhhva, anubhhva etc. of which are fully systematised. Cf. S. K. De, "Philosophy of Bengal Vai.snavisrn", Bengal's Contribution to Sanskrit Literature and Studies in Bengal Vaisnavism, pp. 123 ft. (Calcutta, 1960). 49 Venkate~vara ed. p. 64 lines 5-6. (Cf. A-M. Esnoul, op. cit. p. 151, note 2). ~0 If we could take a~vasa as synonymous with ~raddha, the following example would be of the same nature.

agvasa-sneha bhaktinam ekam alambana~ mahat prakr~lasyeva dharmasya prasado marti-satlacaraO (Uttararamacarita 6.10).

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in his trustworthiness, trustworthiness of his doctrine. Such a belief may grow into a passionate devotional belief in or love of him. This process might be illustrated again by passages where bhakta or the verb bhajappear together with graddh~ and its derivatives.

yoginam api sarve.s8m, mad-gatenantaratman~ graddhavan bhajate yo ma.m sa me yuktatamo mata.h (Bhagavadgit~ 6.47) mayy avegya mano ye (bhakta.h: Safikara) mam. nityayukta upasate graddhaya parayopetas te me yuktatama mata.h (Bhagavadgitfi 12.2) ye tu dharmySm.rtam idam yathokta.m paryupasate graddadhana matparama bhaktas te 'tiva me priya.h (Bhagavadgit~ 12.20)
In these examples, the bhaktas (those who have an emotional devotion to God) seem to be already possessed of (draddhavan or graddadhana) or furnished with (upeta) graddha. F r o m such evidence I think one may conclude that there does exist a connecting link between the two concepts, graddhd and bhakti, the former being a fundamental principle, and the latter being a developed mode of it, although the connotations of the two are in sharp contrast. 51

~1 Cf. ~a.n~lilya Aphorism 24: naiva graddha tu sadhara.nyat (Svapnegvara ad loc. : bhaktir na sarvath~t ~raddh~tvena ~afikaniy~, ~raddh~y~.h karma-matratigatv~tt/na caivam i~vara-bhaktir iti. Bib. lnd. Text p. 20 lines 19-21). Again, in contrast to Jraddha as being of nature of the Brahmanical Orthodoxy, bhakti, being universal (sadhara.nya),is open to all social classes (a-nindya-yonyadhikriyate: ~a.nglilyaAphorism 78, cf. also Narada Bhaktis~tra 72: nasti te~u jati-vidya-kula-dhana-kriyadi-bhedab), including even women and ~Sdras (SvapneJvara ad ~a.n(tilya 78, Bib. Ind. Text p. 56 line 13), whenever they would have wish to abandon the misery of transmigration (samsara-dubkha-jihasa, Svapne~vara p. 56 lines 7-8).