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 - vigoursmṛti - remembrance; memory; mindfulness; the whole body of sacred tradition or what is remembered by human teachers and constantly revisedsamādhi - putting together; communion; combining; integrationprajñā - knowing; insightpūrva - precedingitara - 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.”
“This Sūtra presents the quality of persons who accept nothing less than complete freedom from all sorts of bondage.”
Commentary by TKV Desikachar:
What holds, what nourishes.
As a mother with a child.”
“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.”
“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 Śraddhā in the Yoga Sūtra
“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.”
“Śraddhā is the source of motivation. 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 it, he has said that Śraddhā is a symbol for a special meditation and he calls this meditation, Ahaṃ Graha Upāsana. Aham 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.”
“For something to work you must participate positively. In other words Śraddhā.”
Commentary by S Ramaswami:
Commentary by Paul Harvey:
“In introducing the Yoga Sūtra Chapter One Upāya section within verses 20-39,
Krishnamacharya talks about Das Upāya or ten approaches,
of which two are Śodhanam (Purifying) Sādhana
and eight are Śamanam (Palliating) Sādhana.”
“When you are linked through Śraddhā
you receive something from the source of that link.”
“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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