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.

Chapter-2, Sutra 06

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.