Patanjali’s Yoga Sutras is a 2,000-year-old text that is revered by many practitioners and teachers as the definitive guide to yogic philosophy and practice. The Sutras are composed of 196 short aphorisms that describe the nature of reality and the means to achieve inner-peace and happiness. In one of these sutras, sage Patanjali offers five keys to gaining wisdom: faith, strength, mindfulness, insight and stillness of mind. If practiced ardently, these five qualities can lead to a greater understanding of life, true knowledge and inner freedom. If you can master these five traits, you can unlock the door of liberation—the actualization of your true nature.

Yoga Sutra 1.20

The first chapter of the Yoga Sutras defines the eight limbs of yoga practice, the common obstacles in the yogi’s path, and the states of consciousness or awareness that can be attained. In Sutra 1.20, Patanjali illuminates the path of the advanced practices of yoga. This Sutra includes five traits or virtues that lead to samadhi. Samadhi is a state of mental stillness, absorption or enlightenment. It is the final limb of the 8 limbs of yoga.

Sutra 1.20: Sraddha-Virya-Smrti-Samadhi-Prajna-Purvakah Itaresam

Translation: Others (without innate abilities) can follow a systematic practice rooted on faith, confidence and mindfulness to ignite the energy and willpower required to maintain a steady focus and evenness of mind that leads to insight, knowledge and wisdom.

Word for word translation:

• Sraddha: unconditional faith, belief, courage
• Virya: energy, strong will, vigor
• Smrti: memory, mindfulness, remembrance
• Samadhi: deep absorption of meditation
• Prajna: wisdom, discernment, intelligence
• Purvakah: preceded by, prerequisite
• Itaresam: of other people

Patanjali’s 5 Inner Qualities

1. Faith (sraddha): This is not the blind leap of belief that religion asks of us, but rather an inner sense of direction based on the experience and evidence we gain as our yoga practice develops and builds. When we practice with sraddha, we feel pulled deeper and deeper toward something greater, even though each of us may describe that “something greater” in different ways—as truth, peace, bliss, oneness, self-realization or, as Patanjali described it, Samadhi.
2. Strength (virya): The Sanskrit word for strength comes from vira—the root of Supta Virasana (Supine Hero’s Pose) and Virabhadrasana (the Warrior poses). Vira is also the root of our English words virile and virtuous. In yoga, a spiritual “warrior’s” strength is based on commitment and whole-hearted effort. Her power arises from a sense of rightness and purpose.
3. Mindfulness (smriti): Though smriti is often translated as memory, Swami Prabhavananda aptly described it as recollection. When we re-collect or gather our scattered thoughts and half-forgotten experiences, directing them with a singular focus, we can develop a continual state of awareness known as mindfulness.
4. Insight (prajna): The higher wisdom of prajna arises not from thought, but from intuition or understanding. All of our yoga practices, from asana to meditation, help us build, refine and embody knowledge until it permeates every level of our awareness and becomes part of our nature.
5. Stillness of mind (samadhi): While samadhi is the ultimate goal of yoga it is also a process and a continuous practice of mental focus, deep absorption and contemplation. This journey begins with a few conscious breaths in a stable and comfortable seated asana. At first, moments of stillness and deep absorption arise briefly and haphazardly. The more we practice drawing our awareness inwards, the more these fleeting experiences become more substantial and can stretch into minutes and eventually hours.

Conclusion

Patanjali believed students needed these four traits or virtues to reach yoga’s ultimate goal, Samadhi. Two thousand years later, we can see how faith, strength, mindfulness and insight work together to help us intensify and advance any yoga practice, from a single asana to meditative absorption. What’s more, we can see that this five-pronged approach is also the key to living life more fully.

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Yoga began as a mental practice to discover techniques and methods of using the mind to decrease suffering and to discover and create more contentment, joy, and peace. As yoga continued to be refined, developed and studied, it became more diverse in the types and philosophies of the practice. Yoga developed three and then four main paths of practice: Karma Yoga (selfless service), Bhakti Yoga ( devotion), Raja Yoga (meditation), and Jnana Yoga (self-inquiry). Jnana (wisdom or knowledge) is considered the most difficult of the four main paths of Yoga, requiring great strength of will and intellect.

What is Jnana Yoga?

Jnana is Sanskrit for “knowledge or wisdom” and Jnana Yoga is the path of attaining knowledge of the true nature of reality through the practice of meditation, self-inquiry, and contemplation. Jnana Yoga can be defined as the “awareness of absolute consciousness,” and is a comprehensive practice of self-study (Svadhyaya).

In Jnana yoga, the mind is used to inquire into its own nature and to transcend the mind’s identification with its thoughts and ego. The fundamental goal of Jnana yoga is to become liberated from the illusionary world of maya (self-limiting thoughts and perceptions) and to achieve the union of the inner Self (Atman) with the oneness of all life (Brahman). This is achieved by steadfastly practicing the mental techniques of self-questioning, reflection and conscious illumination that are defined in the Four Pillars of Knowledge. Jnana Yoga utilizes a one-pointed meditation on a single question of self-inquiry to remove the veils of illusion created by your concepts, world views, and perceptions. This practice allows you to realize the temporary and illusionary nature of maya and to see the oneness of all things.

“Jnana Yoga, or the science of the Self, is not a subject that can be understood and realized through mere intellectual study, reasoning, discussion or arguments. It is the most difficult of all sciences.” – Swami Sivananda

Prerequisites of Jnana Yoga

The Four Pillars of Knowledge (sadhana chatushtaya) are the prescribed steps toward achieving liberation in Jnana Yoga. These practices build upon each other and thus should be practiced in sequential order. Even if one does not have the goal of achieving liberation, practicing these techniques will cultivate spiritual insight and understanding as well as reduce one’s suffering and dissatisfaction of life.

1. Viveka (discernment, discrimination) is a deliberate, continuous intellectual effort to distinguish between the real and the unreal, the permanent and the temporary, and the Self and not-Self.
2. Vairagya (dispassion, detachment) is cultivating non-attachment or indifference toward the temporal objects of worldly possessions and the ego-mind. “It is only when the mind is absolutely free from the attachment of all sorts that true knowledge begins to dawn.” – Swami Sivananda.
3. Shatsampat (six virtues) are six mental practices to stabilize the mind and emotions, and to further develop the ability to see beyond the illusions of maya.

   • Shama (tranquility, calmness) is the ability to keep the mind peaceful, through moderating its reaction to external stimuli.
   • Dama (restraint, control) is the strengthening of the mind to be able to resist the control of the senses, and the training of the senses to be used only as instruments of the mind.
   • Uparati (withdrawal, renunciation) is the abandonment of all activities that are not one’s Dharma (Duty). A simple lifestyle is followed that contains no worldly distractions from the spiritual path.
   • Titiksha (endurance, forbearance) is the tolerance of external non-conducive situations that are commonly considered to produce suffering, especially in extreme opposite states (success and failure, hot and cold, pleasure and pain).
   • Shraddha (faith, trust) is a sense of certainty and belief in one’s guru (teacher), the scriptures and the yogic path.
   • Samadhana (focus, concentration) is the complete one-pointedness of the mind.

4. Mumukshutva (longing, yearning) is an intense and passionate desire for achieving the liberation from suffering. In order to achieve liberation, one must be completely committed to the path, with such longing that all other desires fade away.

How to practice Jnana Yoga

It can be difficult to grasp or comprehend the intellectual approach of jnana yoga, and since one can easily overemphasize intellectual attainment it is important to cultivate humility and compassion on this path. It is easy to become entangled in the constructs and thoughts of the mind and lose sight of the goal of jnana: to realize the divine oneness inherent in all beings.

It is recommended that one practice Hatha Yoga, Karma Yoga and Bhakti Yoga as prerequisites. These yogic practices will prepare and purify the body, mind, and heart for the rigors of Jnana Yoga.

Once you have attained some advancement in the other yogas, begin practicing the four pillars of knowledge. You do not need to feel you have mastered one pillar before moving on to the next, but do resist the temptation to progress forward before you are ready. This is considered an advanced practice and thus would be contraindicated for anyone with a history of mental disease or emotional instability. Working with a qualified teacher or guru is highly recommended to accurately assess your progress, offer individual instruction, and provide guidance for your progression.

Three core practices of Jnana Yoga

After one has studied and successfully practiced the four pillars, then you are considered ready to begin the Three core practices of Jnana Yoga. These Upanishadic teachings include sravana or “hearing,” manana or “reflection,” and nididhyasana or “meditation”. These lead to Atma-Sakshatkara or direct realization.

• Sravana is the hearing or experiencing the sacred knowledge in the ancient Vedic texts of the Upanishad. Usually, a teacher or guru will guide the yogi through discussions on the philosophy of non-dualism. In this stage, the student should read and study the Upanishads and achieve a deep understanding of the concepts of Atman and Brahman and the philosophy of non-dualism.
• Manana is the thinking and reflecting on these teachings of non-duality. The student is expected to spend many hours thinking and contemplating on the various ideas of svadhyaya and sravana.
• Nididhyasana is the constant and profound meditation on the inner Self. This involves the meditation and reflection on the real meaning of the Maha-Vakyas, the primary mantras or “Great Sayings” of the Upanishads. Through the continuous focus on these seeds of wisdom, a yogi can obtain the union of thought and action, knowing and being.

The Upanishads’ great teachings

The Sanskrit word “Maha” can be translated as great or mighty, and the word Vakya translates as a sentence or saying. The Maha-Vakyas are the most revered and powerful sayings in the ancient Indian scriptures of the Upanishads. The regular contemplation and meditation of the Maha-Vakyas purifies our minds, promotes introspection and insight, and leads to transcendental states of awareness.

There are four main Maha-Vakyas but their contemplation leads one to the same realization. They present different points of view on how to see the indivisible oneness of all things. These four aphorisms also provide the answers to the classic questions of Jnana Yoga. ”who am I?, What is my purpose? What is The nature of this reality?” These can all be answered by meditating on the Maha-Vakyas.

The Four Maha-Vakyas

• Prajnanam Brahma–Brahman (Ultimate Reality) is supreme consciousness.
• Aham Brahmasmi–I am Brahman (the Supreme Self )
• Tat Tvam Asi–Thou art that.
• Ayam Atma Brahma–Atman (True Self) is Brahman (Ultimate Reality).

Jnana Bhumikas: The Seven Stages of Wisdom

Swami Sivananda describes seven stages that yogi will progress through while engaged in the practice of Jnana Yoga. Use this as a roadmap to gauge your progression and steer yourself skillfully towards your destination. You will need to overcome the challenges in each stage to move forward towards becoming one with the higher self.

1. Subheccha (good desire). This beginning stage requires one to study the Sanskrit texts and be passionate about discovering the truth. One should strive towards non-attraction or indifference towards all sensual objects.
2. Vicharana (Philosophical inquiry). The second stage involves questioning, contemplation and reflection on the principles of non-dualism.
3. Tanumanasi (Subtlety of mind). This third stage assumes you have understood
   all the necessary knowledge. Tanu means thread, and in this step, The mind “becomes thin like a thread“ as you let go of all external stimuli to focus all of your attention inwards.
4. Sattvapatti (Attainment of Light). In the fourth stage, the world appears like a dream And your karma begins to dissolve. A yogi will view all things in the universe equally in this stage.
5. Asamsakti (Inner Detachment). In this stage, you become detached and selfless and will experience deep states of bliss. One will feel no difference between waking and dream states.
6. Padartha Bhavana (Spiritual Vision). In the sixth stage, you begin to see the truth and understand the nature of Brahman (Ultimate Reality).
7. Turiya (Supreme Freedom). During the final stage, you are united in superconsciousness and attain Moksha.

Books to study and practice further

Jnana yoga is a complex and difficult set of practices that can be explored and practiced in great depth. If you are ready to study and dive deeper into this main branch of yoga, consider reading one or more dedicated books on the subject. Below are our recommendations for you to check out to learn more:

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