Finding our way through the Sādhana Pāda, we continue our exploration of the kleśas, the deep-seated afflictions that shape our perception and keep us caught in cycles of suffering. As we move through Yoga Sūtra 2:3 and beyond, we see that avidyā—ignorance or misperception—is not just another affliction but the very root from which all the others arise.

Avidyā is described as the "field" in which asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśaḥ (fear of death/clinging to life) take root and grow. Without avidyā, the other kleśas would not have power over us.

Edwin Bryant, in his commentary on the Yoga Sūtras, explains this concept further:

"Avidyā, or ignorance, entails confounding the nature of the soul with that of the body. Patañjali is effectively underscoring the fact that conventional awareness is the exact opposite of true knowledge. To confuse the two or to misidentify the latter with the former is avidyā."

This takes us back to the very first words of the Yoga Sūtras:

अथ योगानुशासनम्॥१.१॥
Atha yogānuśāsanam

Now, the discipline of yoga begins.

From the outset, Patañjali invites us to embark on a process of self-inquiry, to examine the layers of conditioning and misperception that cloud our awareness. The entire journey of yoga is about peeling back these layers, seeing clearly, and uncovering the truth of who we really are.

We are also reminded of Yoga Sūtra 1:3:

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥१.३॥
Tadā draṣṭuḥ svarūpe'vasthānam

Then, the seer abides in its own true nature.

But because of avidyā, this is not our constant experience. Instead, we become entangled in fleeting thoughts, emotions, and identifications, mistaking them for reality.

Yoga Sūtra 2:5 elaborates on this distortion:

1. We mistake the impermanent (anitya) for the permanent (nitya).
2. We believe the impure (aśuci) to be pure (śuci).
3. We confuse suffering (duḥkha) with pleasure (sukha).
4. We misidentify the non-Self (anātman) as the Self (ātman).

This misperception creates the foundation for suffering. We chase what is impermanent, believing it will bring lasting fulfillment. We resist what is uncomfortable, believing it has no value. And most significantly, we mistake our shifting identities, thoughts, and emotions for who we truly are.

Yoga Sūtra 2:6 then introduces asmitā—egoism:

दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥२.६॥
Drg-darśana-śaktyor-ekātmatevā-asmitā

Egoism is the misidentification of the power of the seer (drg) with the power of seeing (darśana).

Asmitā arises when we confuse the tools of perception—the mind, body, and intellect—with the true perceiver, the Self. It shows up in the way we define ourselves:

• "I am my job."
• "I am my possessions."
• "I am my achievements."
• "I am my failures."

But are these things truly who we are? Or are they temporary aspects of our experience?

This brings us to an important question:

How is my ignorance and ego wrapped up and manifest in my world?

Where am I mistaking the impermanent for the permanent?
How do I define myself in ways that limit my true nature?
Can I begin to observe these patterns without identifying with them?

Through the practice of yoga, we begin to loosen the grip of avidyā and asmitā. We cultivate awareness, self-inquiry, and ultimately, a deeper connection to the unchanging essence within.