Welcome back to the show! Yesterday, we explored Yoga Sūtra 2:5, where Patañjali defines avidyā— the fundamental misunderstanding that gives rise to suffering. Avidyā manifests through four key misperceptions that distort our view of reality:

We mistake the impermanent (anitya) for the permanent (nitya). We cling to things—relationships, status, even our physical bodies—as if they will last forever, forgetting that change is the only constant.

We chase what is impure (aśuci) believing it to be pure (śuci). We seek fulfillment in material wealth, beauty, or external validation, convinced that these things will bring us lasting satisfaction, when in reality, they are fleeting.

We pursue what is painful (duḥkha), believing it to be pleasurable (sukha). We engage in habits, relationships, or patterns that bring momentary pleasure but ultimately cause suffering.

We crave fleeting pleasures (sukha) and push away intense moments (duḥkha), failing to see their role in our growth. True peace isn't found in escaping discomfort but in understanding it. We resist pain, yet often, it is the very thing that deepens our awareness and resilience.

Today, we turn to Yoga Sūtra 2:6, which introduces another powerful kleśa: asmitā, or egoism.

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥ २.६॥ drg-darśana-śaktyor-ekātmateva-asmitā

As translated in Swami Satchidānanda's commentary, asmitā is the mistaken identification of the seer (drg) with the instrument of seeing—our mind, thoughts, and perceptions.

Drg refers to the "seer"—pure awareness, the true Self. Darśana-śakti is the faculty of perception, the mind and senses.

Egoism arises when we confuse these two—when we think we are our thoughts, our body, or our roles in the world, rather than recognizing ourselves as the unchanging awareness behind them.

Consider some of these "I" statements: I am my achievements. I am my possessions. I am a paramedic. I am a grumpy paramedic. I am a yogi.

We begin to define ourselves by these labels, roles, or fleeting aspects of identity. But if we dig a little deeper, we see that these are impermanent and external—they are not the true Self. This all finds its way back to avidyā, the fundamental misperception.

Could we take a moment to reflect on the truth behind our "I" statements? Are we holding onto identities that limit us? What happens when we let go of these labels and simply rest in awareness?

And remember, as David Swenson says: "Don't let the yoga get you down."