Links to Related Resources & Longer Articles:

• FAITH IN THE MODERN WORLD
• Learning Support for Chanting the Śraddhā Sūktam
• TKV Desikachar talks on Śraddhā in the light of the Yoga Sūtra……
• When a person begins to do something with Śraddhā, with conviction, why does this very often dissipate?
• Yoga Sūtra on Stress – An interview with TKV Desikachar

Collated Related Short Posts & Quotes:

“This Sūtra presents the quality of persons who accept nothing
less than complete freedom from all sorts of bondage.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 20

“There are two types of Yogis.
The first, Bubhukṣu, are Yogis who
seek material benefits through Samādhi.
This Sūtra speaks about the second type,
the Mumukṣu, who do not seek material benefits.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 20

“In the Yogavallī, T Krishnamacharya’s commentary on the Yoga Sūtra,
Śraddhā has been seen in a different, very interesting way.
In it, he has said that Śraddhā is a symbol for a special meditation
and he calls this meditation, Ahaṃ Graha Upāsana.
Ahaṃ is the I, Graha is to grasp and Upāsana is to stay near.
Where a person wants to grasp the true nature of the I,
it is called Ahaṃ Graha Upāsana.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Śraddhā is the source of motivation.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“It is not enough to realise that there is somewhere to go,
you must also be really interested in taking the step.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Śraddhā:
What holds, what nourishes.
As a mother with a child.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“The greater the Śraddhā, the more meaning there is in the techniques
such as Āsana, Prāṇāyāma, Dhyānam, Bhāvana and all the others.
Without Śraddhā, these techniques have little effect on the
state of the mind and the progress to Citta Vṛtti Nirodha.
However, sometimes some minor benefits that we get through
Āsana or Prāṇāyāma practice, open up the Śraddhā within us.
Śraddhā is within each of us but is covered.
It could be any experience that uncovers it.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Śraddhā will give life to all
the means that are in the Yoga Sūtra.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Where does Śraddhā sit in a human being?
Is it a part of the mind?
No. It is beyond the mind.
It is Śraddhā which instructs the mind.
It comes from the hidden depths of the Saṃskāra and Vāsana
to influence one’s actions.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Through Śraddhā we get the Vīrya to pursue to the end
and if we hold firm to this Śraddhā we always have the Smṛti,
the memory of our original goal.
This is very important as with progress on the path to the goal,
we get distracted by or satisfied with some of the gains made
that were previously not within our capacity.
It is through Śraddhā that we have the Smṛti,
the memory of the original goal, that prevents us from being satisfied
with anything less than what we started out for.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“When there is Śraddhā, the person is not
disappointed on failing to get immediate benefits.
They are sure that it is only a question of time
and so the failures on the path do not
reduce their enthusiasm or their efforts.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Śraddhā is essential for progress, whether in Yoga or any other endeavour.
It is a feeling that cannot be expressed or intellectually discussed.
It, however, is a feeling that is not always uncovered in every person.
When absent or weak,
it is evident through the lack of stability and focus in a person.
Where present and strong, it is evident through the commitment,
perseverance and enthusiasm the person exhibits.
For such a person, life is meaningful.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“Śraddhā can also mean resolution or resolve,
in spite of the obstacles, to move in the right direction.
Although, sometimes, when there is Rāga, a strong
desire, you will not stop until you have that thing.
Thus, the following differentiates Rāga from Śraddhā:
Vīrya – Vitality, vigour to pursue
Smṛti – Memory, it’s memory that starts one on the travel.
It is memory that keeps you on the right track.
Thus, it is vigilance or attentiveness.
Samādhi Prajña – To know, in detail or depth, Samādhi.
Thus we have a travelling from a minus to a
plus position through Śraddhā with Smṛti.
In Samādhi there is an understanding.
Something not based on your memories,
something that transcends your memories.
Prajña comes only in Samādhi.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 20

“When you are linked through Śraddhā
you receive something from the source of that link.”
Paul Harvey on Yoga Sūtra Chapter One verse 20

“Śraddhā –
A sense of confidence
arising from the source.”
– Paul Harvey on Yoga Sūtra Chapter One verse 20

“In Sūtra 1.20 Patañjali introduces four concepts which are
progressively linked outcomes of the experiential presence of Śraddhā.
For your own reflection firstly, list these four concepts using your own
choice of words to express their qualities and yet one which
also illustrates the progressive relationship between them.
Secondly, consider and describe what is it that intervenes
within and diverts us from our potential to experience
Śraddhā and its progressively linked outcomes?”
– Paul Harvey on Yoga Sūtra Chapter One verse 20

“This Sūtra explains,
with the next, the intensity of Śraddhā.
These two Sūtra allow that the
intensity of Śraddhā can be different.
To those who are very intense, Yoga is very close.
Thus, it can look like this Sūtra is very disappointing.
However we have to look at it relatively.
This Sūtra relates to the effect,
or the response to practice.
Thus, it is not practical to measure it
as it’s all relative to the individual.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 21

“In Sūtra 1.21 Patañjali introduces the concept of
Saṃvega as an essential quality in the cultivation
of access to an experiential presence of Śraddhā.
In relation to Yoga Sādhana what is Saṃvega for you?”
– Paul Harvey on Yoga Sūtra Chapter One verse 21

“In Sūtra 1.22 Patañjali introduces the idea of distinctions
in the intensity of Saṃvega as a factor in the cultivation
of access to the experiential presence of Śraddhā.
How do you personally relate with these distinctions?”
– Paul Harvey on Yoga Sūtra Chapter One verse 22

“Serious practitioners of Yoga from Vedic times to
the present day emphasise that a clear mind
is a prerequisite for Bhakti and
that it is only through Bhakti that
the true nature of the Jīva is revealed.
Bhakti, singe minded and abiding,
is the mark of a certain unique relationship
characterised by unshakeable faith,
absolute trust and boundless devotion.”
– T Krishnamacharya on Yoga Sūtra Chapter One verse 30

“For Anuṣṭhānāt to become and remain important there needs to be Śraddhā.”
– TKV Desikachar Yoga Sūtra Chapter Two verse 28

“Follow Truth with Faith.”
– TKV Desikachar commentary on Bhagavad Gītā Chapter 12 verse 20

“A recent surge of questions from Yoga teachers around the notion of Śraddhā.
Collating and ordering the range of questions being asked we arrive at:
– What is Śraddhā?
– How do we offer a relevant meaning for Śraddhā to a group class?
– How do we teach Śraddhā to a group of students?
– How do we plan a practice with Śraddhā as the focus for a group class?
Before responding more in a future post I wanted to let the questions sit as reflections for all interested in this topic.
Meanwhile helpful reference points could be:
– The Yoga Sūtra Chapter One verse 20
– The Bhagavad Gītā Chapter Six verse 37
– The Bhagavad Gītā Chapter Seventeen verse 2”

“Śraddhā can’t be taught,
but can be kindled.”
– From my notes studying Taittirīyra Upaniṣad Chapter Three verse 5 with TKV Desikachar

“What we are seeking is linked to the discovery of faith within us.”
– TKV Desikachar from unedited manuscript for ‘What are We Seeking?’

“Stress or tension, however,
has its origin in the attitudes to our actions.
There are two attitudes in particular that are the cause of stress.
These are:
Aham and Mama.
Aham or Ahaṃkāra is the attitude “I am the doer”
and Mama or Mamakara is the attitude “it is for me”.
These two factors most surely produce Udvega.
The moment the attitude is one of Na–Mama
– ‘not by me’, ‘not for me’,  there cannot be any stress.
A person who has total faith in God cannot
have stress and will not exhibit the Udvega.”
–  Yoga Sūtra on Stress – An interview with TKV Desikachar

“The first Saṃskāra we have is Śraddhā.
So even if we react against this later,
deep inside we have some Śraddhā.”
– TKV Desikachar

“Other causes (of disease), according to Krishnamacharya.
You either have no faith in God or don’t control your Rāga.”
– TKV Desikachar France 1983

“What is the measure of my Śraddhā.
For example, when a student says these practices are not working?”
– TKV Desikachar London June 1998

‎”For something to work you must participate positively.
In other words Śraddhā.”
– TKV Desikachar Madras 2000

“Place the term Śraddhā, from Yoga Sūtra Chapter One verses 20-22, in the teaching of Patañjali.
Show the difference between this notion and that of Īśvara Praṇidhānā.”
To Download or View this Question as a PDF Study Sheet