Asmita (Ego) in Yoga

Asmita, often translated as ego, is the sense of “I”—our identity and feeling of separateness. It shows up in the pull of me, mine, and I that we all feel in daily life—the belief that we are our thoughts, our body, our roles, and our possessions.

The ego thrives on comparison. But comparison never ends, and the ego is never satisfied. It’s like trying to fill a sieve with water—no matter how much you pour in, it always slips away.

Because the ego operates in the mental field (citta), it cannot be fulfilled with material objects. No matter how much we achieve or possess, the inner emptiness remains. True peace does not come from having more, but from being free of the constant need for more.Until we see this clearly, we remain caught in the endless hunger of the ego.
In yoga philosophy, asmita is described as the second of the five kleshas (afflictions) in Yoga Sūtra 2.6. Let’s take a closer look at how this affliction shapes our experience—and how yoga offers a way beyond it.

We all feel the pull of ‘me, mine, and I’ in everyday life — the part of us that believes we are our thoughts, our body, or our roles. Yoga calls this the ego, or asmita, and understanding it is key to reducing suffering.In yoga philosophy, Asmita is the second of the five kleshas, or afflictions, described in the Yoga Sutra 2.6.

Yoga Sutra 2.6 — Ego in Yoga

Sanskrit: Dṛg-darśana-śaktyor ekātmatā iva asmita

Translation (Sri Swami Satchidananda):
Egoism is the identification, as it were, of the power of the Seer (Purusa) with that of the instrument of seeing [body-mind].

The word asmita comes from Sanskrit: asmi means “I am,” and -ta means “ness” or “quality,” so together, it translates as “I-am-ness.” In Yoga Sutra 2.7, Patanjali explains, “Asmita is the identification of the Seer with the instruments of seeing.” This means that ego arises when we confuse our true, unchanging awareness (the Seer) with the constantly changing world of body, mind, and senses (the seen).

The Big “I” and the Little “i”

Sri Swami Satchidananda gives a simple way to understand this using the idea of a big “I” and a little “i.” The big “I” represents the Seer, our eternal essence that remains steady and unchanging, while the little “i” represents the Seen, the part of ourselves that is constantly acting, thinking, and reacting. It’s a perceived self-image that you project outward. We often mistake the little “i” for the big “I,” believing that our changing thoughts, emotions, and roles define who we really are.

The Movie and Screen Analogy

One way to visualize this is through the analogy of a movie and a screen. When we watch a movie, we get caught up in the actors, the story, and the changing scenes (the Seen), as if they are real. But all of these images are simply projections on the screen (the seen). The screen itself remains present and unchanged (the Seer), no matter what appears on it. Similarly, our true Self remains steady, even as thoughts, feelings, and actions appear and disappear.

Asmita vs. Ahamkāra

The Bhagavad Gita uses a related but slightly different word for ego: Ahamkāra, which literally means “I-maker,” coming from aham (“I”) and kara (“maker” or “doer”). In Gita 3.27, Krishna explains, “The qualities of nature [calmness, restlessness, inertia] do all that is done. But because the mind is clouded by ego, a person thinks: “I am the doer.” Here, ahamkāra describes the surface-level belief that we are the independent actor or doer, while in reality, our body, mind, and senses are operating according to the natural flow of life, called prakṛti. We can see that while asmita represents a deeper misidentification with the unchanging Self, ahamkāra is the expression of ego in action, the mistaken sense that “I am doing this.”

Ego Leads to Suffering

Ego, or asmitā, does not exist by itself. It grows from a deeper root called avidyā—ignorance or misperception. Avidyā is the basic mistake of confusing the temporary with the eternal, mistaking the body and mind for the true Self, and taking the “seen” world as the ultimate reality instead of recognizing the Seer within. (Read more about avidyā in the previous post)

This ignorance clouds buddhi, the part of the mind responsible for clear insight and discernment. When buddhi is veiled, it can no longer reflect the light of puruṣa—Pure Consciousness—clearly into the mind (citta). Instead, it misidentifies awareness with the instruments it uses: the body, the thoughts, and the roles we play.

From this misidentification, the sense of “I, me, and mine” arises—the ego. Once ego takes root, the mind clings to experiences that reinforce this false identity and resists anything that threatens it. The restless waves of thought (vṛttis) keep repeating these patterns of grasping and pushing away, strengthening the illusion.

This is the seed of suffering. Because ego is built on impermanent things—appearance, abilities, possessions, relationships—it is constantly unsettled by change. When what we cling to shifts or slips away, we feel fear, disappointment, or loss. When the ego feels threatened, we react with anger, pride, or shame. In this way, ego becomes a lens that distorts our perception of life, making it feel like a constant struggle to protect, defend, and prove the self.

How Yoga Dissolves the Grip of Ego

Ego, or the small “i,” thrives on the confusion created by avidyā (ignorance) and reinforced by the restless vṛttis (mental waves). Yoga offers a path to clear this confusion through the practices of kriyā yoga: tapas (discipline), svādhyāya (self-study), and Īśvara praṇidhāna (surrender to the Divine).

Through tapas, the discipline of meditation, we train the mind to become steady. As we sit in practice, the mental waves (vṛttis) begin to quiet, allowing us to step back from the ego’s constant pull. This steadiness helps us loosen the grip of craving and reactivity.

Through svādhyāya, or self-study, we observe our thoughts and actions with honesty. We notice the labels and stories we cling to, and begin to see how avidyā has shaped our mistaken identity. By reflecting on our inner patterns and drawing on the wisdom of sacred teachings, we gain insight into what is Real.

Through Īśvara praṇidhāna, surrender to the Divine, we release the grip of the small “i” and open to something greater. In this surrender, buddhi (discernment) becomes clear, and we glimpse the calm, steady awareness that has always been present within us—the true Self, or the big “I.”

The ego is like fire: when small, it can warm us, offering identity and healthy drive. But if left unchecked, it consumes us, leaving pain. With dedication and openness, the fog of ego gradually lifts, revealing the steady, radiant presence of our true nature.

Key Takeaways

Asmita means “I-am-ness” — the misidentification of our eternal Self with the body, mind, and senses.
The big “I” (true Self) is unchanging; the little “i” (roles, thoughts, emotions) is ever-changing.
Ahamkāra is ego in action — the false belief that “I am the doer.”
Ego persists because of avidya (ignorance) and constant mental activity.
Yoga practices such as tapas, svadhyaya, Ishvara pranidhana, and meditation help us disidentify from the little “i” and reconnect with the big “I.”

Reference

The Living Gita: The Complete Bhagavad Gita : a Commentary for Modern Readers. Integral Yoga Publications, 1988.
The Yoga Sūtras of Patañjali. Translated by Sri Swami Satchidananda, Integral Yoga Publications, 2012.