Yoga Sūtra Chapter One verse 20

श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥

śraddhā-vīrya-smṛti-samādhi-prajñā-pūrvakaḥ itareśām ||20||

For others faith precedes
vigour, mindfulness, integration and knowing.

śraddhā - having faith, believing in, trusting, faithful, having confidencevīrya - vigour, power, potency; heroism, prowess, valoursmṛti - remembrance; memory; mindfulness; the whole body of sacred tradition or what is remembered by human teachers and constantly revisedsamādhi - putting together; communion; absorption; combining; integrationprajñā - special knowing; insight; wisdom, intelligence, knowledge, discrimination, judgementpūrva - eastward, to the east of; in front, before; former, prior, preceding, previous to, earlier thanitara - others

Commentaries and Reflections

Commentary by T Krishnamacharya:

“There is no question that Guru Paramparā is essential for proper teaching,
understanding and practice of all Śāstra, whether Yoga, Veda or Vedāṅga.
It is Paramparā alone that ensures that words of the texts are interpreted correctly.”

“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

“This Sūtra presents the quality of persons
who accept nothing less than complete
freedom from all sorts of bondage.”

“What is Samādhi?
It is the ability to experience
the true nature of the objects of Meditation,
through a mind rid of the provocation
of excitability and inactivity.”

Commentary by TKV Desikachar:

Śraddhā is the source of motivation.”

What holds, what nourishes.
As a mother with a child.”

“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.”

“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.”

Śraddhā will give life to all the means that are in the Yoga Sūtra.”

“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.”

“What is the measure of my Śraddhā.
For example, when a student says
these practices are not working?

Śraddhā can’t be taught, but can be kindled.”

“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.”

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.”

“In Samādhi there is an understanding.
Something not based on your memories,
something that transcends your memories.
Prajña comes only in Samādhi.”

“For something to work you must participate positively.
In other words Śraddhā.”

“You must believe in yourself
that there is some place to go.
You believe strongly that there
is a place there worth going to.”

“It is not enough to realise that there is somewhere to go,
you must also be really interested in taking the step.”

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
SmṛtiMemory, 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.”

Commentary by Paul Harvey:

“In introducing the various Upāya offered within
verses 20 to 39 in Yoga Sūtra Chapter One,
Krishnamacharya talks about Das Upāya,
of which two are Śodhanam Sādhana
and eight are Śamanam Sādhana.”

“When you are linked through Śraddhā
you receive something from the source of that link.”

A sense of confidence
arising from the source.”

“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?”

“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.”
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Inspirational Quote

“I have one life and one chance to make it count for something. I'm free to choose what that something is, and the something I've chosen is my faith. Now, my faith goes beyond theology and religion and requires considerable work and effort. My faith demands - this is not optional - my faith demands that I do whatever I can, wherever I am, whenever I can, for as long as I can with whatever I have to try to make a difference....