Patanjali Yogasutra 2.6
(Ego)
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता।
"The sense of "I" arises from the apparent identification of the power of the Seer with that of the instrument of seeing."
Patanjali's Yogasutra 2.6 addresses the concept of ego (asmita) and its origin. According to this Sutra, the ego arises when the Pure Consciousness (drig) is mistakenly identified with the mind and senses (darshanashakti). The Seer (purusha) is the True Self, Pure Consciousness, unchanging and eternal. However, through ignorance (avidya), this Pure Consciousness begins to identify itself with the faculties of perception and the mind, leading to the false sense of self or ego. This identification creates the illusion of individuality and separation, masking the True Nature of the Self.
This Sutra is crucial in understanding the psychological framework of yoga, where the Ultimate Goal is to transcend the ego and Realize the True Self. The process of yoga involves de-identifying from the mind and senses, which are merely tools or instruments, and recognizing oneself as the Pure Consciousness behind them. This Realization is essential for achieving liberation (moksha) and breaking free from the cycles of birth and death (samsara).
In practical terms, this teaching emphasizes the importance of Self-Awareness in daily life. By observing the mind and its tendencies, one can start to disentangle the Self from the ego. Meditation and other yogic practices help in this process by quieting the mind and allowing the True Nature of the Self to shine forth. Understanding and applying this Sutra is a step towards Inner Peace and spiritual freedom.
Swami Vivekanand says:
"The seer is really the Self, the Pure One, the ever holy, the infinite, the immortal. That is the Self of man. And what are the instruments? The chitta, or mind-stuff, the buddhi, determinative faculty, the manas, or mind, and the indriyan, or sense organs. These are the instruments for him to see the external world, and the identification of the Self with the instruments is what is called the ignorance of egoism."
Contextual Comparison with Vedic Texts
Isha Upanishad 1
ईशा वास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्।
"All this, whatsoever moves on the earth, should be covered by the Lord."
The Isha Upanishad starts with the proclamation that everything in the universe is pervaded by the Divine. This verse, like Patanjali's sutra, emphasizes the Oneness of existence and the illusion of individuality. The ego, which sees itself as separate, is challenged by this teaching. Recognizing the divine presence in all things helps to dissolve the ego and see oneself as part of a greater whole.
Bhagavad Gita 2.20
जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः।
"Never is he born, nor does he die at any time; he has not come into Being, does not come into Being, and will not come into Being."
In this verse, Krishna explains the Eternal Nature of the Self to Arjuna. The Self (atman) is beyond birth and death, untouched by the physical changes of the body. This aligns with Patanjali's teaching on the Pure Consciousness being distinct from the mind and body. Understanding the eternal nature of the self helps to weaken the ego, which is rooted in the fear of death and the identification with the transient body and mind.
Yoga Vashishta, Nirvana Prakarana, 2.6.1
चित्तमात्मा च विज्ञानं तदन्यो नास्ति किंचन।
"Mind, Self, and Consciousness there is nothing else whatsoever."
This verse from the Yoga Vashishta reiterates the non-dual nature of Reality, where mind, Self, and Consciousness are ultimately one and the same. The distinctions made by the ego are illusory. By Realizing this unity, one can transcend the ego and attain liberation. This echoes Patanjali's focus on de-identifying from the mind and recognizing the True Nature of the Self as Pure Consciousness.
No comments:
Post a Comment