Chapter-4, Sutra 4

Patanjali Yogasutra 4.4

(Ego)

निर्माणचित्तान्यस्मितामात्रात्‌ ॥ 4.4 ॥

"The various minds are created only from ego (asmita) alone."

In this Sutra, Patanjali suggests that multiple cognitive states arise from a fundamental sense of ego or individuality (asmita). This ego-based awareness constructs the diverse expressions of mind that individuals experience. Each mind or "chitta" becomes a representation of the central ego, and this ego is a core component in shaping one's perception and interaction with the world. This Sutra emphasizes that the multiplicity of mental constructs or variations in mind stuff stem from this same foundational ego-identity, indicating that while thoughts and feelings may differ across situations and individuals, they all arise from the root of "I-ness" or personal identity.

Patanjali's statement here delves into the interconnectedness of mind and ego, portraying ego not as an inherently negative quality but as a fundamental element that gives rise to individual minds. The process by which this ego differentiates itself into various aspects of mind highlights a theme seen throughout the Yoga Sutras—that the mind and ego are not Ultimate Realities themselves but are constructs or instruments shaped by deeper forces. Through yogic practice, one’s awareness can eventually transcend the ego, Realizing the True Nature of Self beyond the construction of individual minds, leading to kaivalya.

The Sutra subtly implies that the yogi’s journey involves understanding this root of ego and moving beyond the attachments and limitations it creates. As a yogi deepens their awareness, they come to recognize that the multiplicity of thoughts and minds is only superficial. This Realization encourages the practitioner to look beyond the layers of ego-based cognition to the Pure Awareness that exists underneath, a State unbound by the ego's constructs, which is essential for achieving Spiritual Realization.

Swami Vivekananda said:

"Bad deeds put a barrier to the manifestation of our Nature, of the Purusha, and good deeds take the obstacles off, and its glory becomes manifest. But the Purusha itself is never changed. Whatever you do never destroys your own glory, your own Nature, because the soul cannot be acted upon by anything, only a veil is spread before it, hiding its perfection."

Comparison with Similar Verses from Vedic Texts

Mundaka Upanishad 2.2.9

स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति ।

नास्याब्रह्मवित्कुले भवति ।

तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥

"He who knows that Supreme Brahman becomes Brahman itself. In his lineage, no one remains unaware of Brahman. He transcends sorrow, overcomes sin, is liberated from the knots of the heart, and attains immortality."

This verse from the Mundaka Upanishad emphasizes that Ultimate Knowledge of Brahman (the Supreme Consciousness) leads one to transcend the ego and limited identity. Just as in the Yogasutra where transcending asmita brings Realization, here the Realization of Brahman dissolves the ties of ego and individual mind, resulting in liberation.

Yoga Vashishta 3.4.13

अहंकारो महान्कन्तारस्तरन्ति ज्ञानिनस्ततः ।

तेषां संसारसंसारो न तिष्ठति कदाचन ॥

"The ego is a vast forest, but the wise cross beyond it. For them, the cycles of worldly existence do not remain."

The Yoga Vashishta describes ego as a dense forest one must transcend to escape the cycle of birth and death (samsara). This aligns with Patanjali’s view on the ego’s role in the formation of individual consciousness. Here, wisdom allows one to surpass ego and find Realization, mirroring the Yogasutras' emphasis on the need to overcome asmita for spiritual progress.

Bhagavad Gita 3.27

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहंकारविमूढात्मा कर्ताहमिति मन्यते ॥

"All actions are performed by the modes of material nature, but the one deluded by ego thinks, 'I am the doer.'"

In the Bhagavad Gita, Krishna explains how the delusion of ego creates a false sense of individual agency. 

Patanjali’s Sutra also touches on this concept by illustrating how the multiplicity of minds stems from ego. Both teachings highlight how ego obscures one’s True Nature and binds one to the illusion of separateness, creating the groundwork for continued attachment and ignorance.