Shradda or faith

[yajvan]

Hari Om
~~~~~

Hello Anejat (from ejri � to shake� + {n}a or �not� = the steady or unshakable)

I use this word as I believe it accompanies this discussion if you wish to give your thoughts on this matter of faith. I thought to share some of my ideas, and some that come from the Upanishads that may be of interest , if so read on.

I was taught (instructed) that faith was not a requirement to move forward to Moksha. This moksha word some say is Liberation. Moksha is from moks �to liberate� . Another view (which I subscribe to) is moha �to delude� + kshaya �reduction� or �astringent� = moksha then is the extinction of delusion.

That said, for me, I reject this notion that faith is optional. What faith (shradda) then am I subscribing to?
a. That the existence of HIM (the Universal Self or Vaishvana) permeates everything and is every thing, and I have the opportunity to experience/live that.
b. That I need to go no further then my SELF to realize this. That is, ones owns sadhana, or spiritual practice is the tool. Sadhana at its root, dhana or �treasure� is no further then me, Atman � I am THAT, is not a philosophical construct, but is in fact reality.
c. Even though I make the choice to realize the SELF, it is the SELF that reveals it-SELF to it-SELF ( this can be called HIS grace); It is my resolve, delight, or responsibility to set up the conditions for this to occur.

The Upanishads simply says sa kratum kurvita or, �he should make the resolve�. This is said after the rishi states �all is Brahman� � pointing to the notion of one making the �resolve� to enjoy this state. Yet the word �kratu� in English i.e. resolve , is less then adequate to describe what the rishi is trying to instruct/communicate. So we look to Adi Shankara for his words, as � a firm will with a fixed idea and sense of certainty that this is so, not otherwise� . This is summed up in one sanskrit word called Adhyavasaya or conviction or affirmation.

To that end, I see Faith = Adhyavasaya, that is pointed to Moksha.

Just wondered what your thoughts are on this or your point of view.



pranams,

[sarabhanga]

namaste yajvan,

ejat (“stirring, moving, trembling, shaking, shining, or agitating”) is the singular nominative (also vocative and accusative) neuter active present participle of ej (“to stir, move, tremble, shake, shine, or agitate”); so that anejat (an-ejat) is “not stirring”, “not moving”, “not trembling”, “not shaking”, “not shining”, or “not agitating”.

And ejat indicates “anything moving or living”; so that anejat is “anything not moving or immovable” or “anything not living”.

mokSa is “emancipation, liberation, or release”, especially “release from worldly existence or transmigration, final or eternal emancipation, or death”; also “falling off or down”, “effusion, setting free, deliverance (especially of a prisoner), loosing, or untying (especially the hair)”, “settling (especially of a question), “acquittance (especially of an obligation), discharge (especially of a debt), shedding or causing to flow ( especially tears, blood, etc.), casting, shooting, hurling, strewing, or scattering”, or “utterance (especially of a curse), relinquishment, or abandonment”.

mokS is a desiderative formed from the future case of muc and meaning “to wish to free one’s self, or to seek deliverance”, and also “to shake off, free, deliver, liberate, emancipate (especially from transmigration) loosen, untie, undo, detach, extract, draw out, wrest or take away”, “to shed or cause to flow (especially blood)”, or “to cast, hurl, or fling”.

And muc means “to let loose, let go, free, relax, release, or liberate”, especially “to free one’s self or to escape”. And muc means “to spare, let live, set free, allow to depart, dismiss, dispatch, relinquish, abandon, leave, quit, give up, set aside, depose, quit (especially the body, as ‘to give up the ghost’, i.e. to die), yield, grant, bestow, send forth, shed, emit, utter, discharge, throw, cast, hurl, or shoot”.

bhadraM te yajvan

mumukSu mokSate

[yajvan]

Hari Om
~~~~~

And ejat indicates “anything moving or living”; so that anejat is “anything not moving or immovable” or “anything not living”.

And muc means “to let loose, let go, free, relax, release, or liberate”, especially “to free one’s self or to escape”. And muc means “to spare, let live, set free, allow to depart, dismiss, dispatch, relinquish, abandon, leave, quit, give up, set aside, depose, quit (especially the body, as ‘to give up the ghost’, i.e. to die), yield, grant, bestow, send forth, shed, emit, utter, discharge, throw, cast, hurl, or shoot”.

Namaste sarabhanga,
Thank you for the additional dimensions to the context of this post. you always add value and insight. Your writings come as vijnanavan, one who has right understanding...thank you again.

For anejat, the Immovable is onside and outside of us all... even up to our nail ends says the Brihadaranyaka Upanishad. Of what need does it need to move as IT is everywhere at the same time.


As I think of muc , it can be the core of jivan-muk-ti or liberated while living; I assume this applies? I will also assume this level of Being also has lesh-avidya ( remains of ignorance) that keeps the body intact.

pranams,