Ahamkara (अहंकारम्) - Revision history

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Ahamkara and Personal Growth

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Ahamkara - Self and Identity

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Components of Ahamkara

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-Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is an indigenous Indian concept related to self and identity.<ref name=":0" /> Inquiry concerning human nature has centered on the fundamental question 'Who am I'. The answer is the I-feeling whose nature the questioner is interested in is 'aham'.   [[File:Self and identity in Indian Thought.png|Adapted from Concept Ahamkara: Theoretical and Empirical Analysis by Prof. S. K. Kiran Kumar, et al.,|alt=|thumb|384x384px]]It is considered a function of the mind or mental apparatus known as [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]]. In the Indian tradition, the experience of personal identity or the self-sense is termed 'aham,' translated to 'I' in English. It is debatable that the term 'ego' conveys the same meaning as 'aham,' a Sanskrit term.
+Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is an indigenous Indian concept related to self and identity.<ref name=":0" /> Inquiry concerning human nature has centered on the fundamental question 'Who am I'. The answer is the I-feeling whose nature the questioner is interested in is 'aham'.   [[File:Self and identity in Indian Thought.png|Adapted from Concept Ahamkara: Theoretical and Empirical Analysis by Prof. S. K. Kiran Kumar, et al.,|alt=|thumb|384x384px]]It is considered a function of the mind or mental apparatus known as [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]]. In the Indian tradition, the experience of personal identity or the self-sense is termed 'aham,' translated to 'I' in English. It is debatable that the term 'ego' conveys the same meaning as 'aham,' a Sanskrit term.<ref name=":1">Tayal, N & Sharma N. R. ''Comparative view of the eastern and western perspectives on the concept of Ahamkara/Ego.'' The International Journal of Indian Psychology, Vol 8, Issue 3, July- Sep, 2020. DOI: 10.25215/0803.065</ref>
 == परिचयः ॥ Introduction ==
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 Though the traditional or conventional meaning of Ahamkara is taken as ego or conceit, the Samkhya expression communicates the meaning of "individuality of self." It is this sense that it covers the entire lot of manifestations collectively known as the Jagat. All manifestations, without exception, emerged from Mahat possessing one fundamental characteristic of being unique in creation. In the visible human world, each person uses the term I for his/her own self, excluding even the near and dear ones.<ref name=":4" />
-In the '''Bhagavadgita''', Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature. <blockquote>भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)</blockquote>This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
+In the '''Bhagavadgita''', Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature. <blockquote>भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)</blockquote>This Prakrti is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
 '''Tattvabodha''' describes Ahamkara as अहंकर्ता अहङ्कारं । Ahamkara is of the nature of the notion of doership.
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 == Ahamkara and Personal Growth ==
-In a child Ahamkara is faint but it develops day by day by the accumulation of desires, fears, Vasanas etc. <ref name=":3" />
+In layman's language, Ahamkara is commonly referred to as False ego, Pride, or Arrogance. But the spiritual understanding of Ahamkara lies beyond such terms. For example, ‘Ego’ refers to an individual’s sense of self-esteem. ‘Pride’ refers to an individual’s feeling of deep pleasure or satisfaction from one’s achievements. ‘Arrogance’ on the other hand refers to an individual’s exaggerated sense of self-importance.<ref name=":1" />
 == Ahamkara Vs Ego ==
-Ahamkara is loosely translated to ‘Ego’ in English language.<ref>Salagame, K. K. K., & Raj, A. (1999). Ahamkara and ego functions among meditators and normals. Journal of Indian Psychology, 17(1), 46–55.</ref> The term ‘Ego’ was popularized from Freudian theory of Personality, which emphasized the three structures of mind i.e., Id-Ego-Superego, in which ego plays executive role in balancing Id and Superego.<ref name=":1" />
+Ahamkara is loosely translated to ‘Ego’ in English language.<ref>Salagame, K. K. K., & Raj, A. (1999). Ahamkara and ego functions among meditators and normals. Journal of Indian Psychology, 17(1), 46–55.</ref> The term ‘Ego’ was popularized from Freudian theory of Personality, which emphasized the three structures of mind i.e., Id-Ego-Superego, in which ego plays an executive role in balancing Id and Superego.<ref name=":1" />
 Ego, in psychoanalytic theory, is that portion of the human personality which is experienced as the “self” or “I” and is in contact with the external world through perception. It is said to be the part that remembers, evaluates, plans, and in other ways is responsive to and acts in the surrounding physical and social world. Freudian 'ego' was an approach to understand the self and behavior in terms of the external world, whereas the Indian 'ahamkara' refers to the inherent I-ness, in terms of the internal experience of individuating principle, a feeling of distinction and uniqueness.<ref name=":1" />
-Freud and other early psychoanalysts used the concept of ego to include both the identity sense as well as other functions collectively referred to as a secondary thinking process. Later  day scholars like Bellak considered sense of identity or self sense (ahamkara in the Indian context) as one of the 12 Ego functions. The term 'self' was used to refer to the sense identity  while retaining the term 'ego' for the many secondary process functioning of the mind. According to Kiran Kumar concept ahamkara and the concept of self as proposed by self-psychologists are nearer to each other than the psychoanalytic concept of ego functions.<ref name=":0" />
+Freud and other early psychoanalysts used the concept of ego to include both the identity sense as well as other functions collectively referred to as a secondary thinking process. Later  day scholars like Bellak considered sense of identity or self sense (ahamkara in the Indian context) as one of the 12 Ego functions. The term 'self' was used to refer to the sense identity  while retaining the term 'ego' for the many secondary process functioning of the mind. According to Kiran Kumar, the concept of ahamkara and the concept of self as proposed by self-psychologists are nearer to each other than the psychoanalytic concept of ego functions.<ref name=":0" />
-In modern psychology due to non-recognition of the possibility of a transcendent Self (which is regarded as true Self), all the discussions on self terminate at the level of bio-psychosocial identity. Neither Atman nor jiva are accepted as real. Therefore, the notions like life after death, reincarnation, and transcendence are view with suspicion. Western psychoanalysts find it difficult to appreciate the possibility of transcendence because it involves going beyond the personal identity or ego. In this context, of far reaching clinical significance is the debate that attempts at transcendence lead to psychopathology. Kiran Kumar clarifies that such issues are semantic in nature and they arise due to incorrect translation of concepts from one language to another. For example, Upanishads exhort that one should lose ahamkara (the sense of false identity) and not buddhi or vijnana in order to realize the atman, which is the true identity. In this process of discrimination between anatman (non-Self) and Atman (Self) buddhi or vijnana plays an important role. Indian traditions have emphasized that one should go beyond the limited identification, but certainly not lose those ego-functions which keep a person sane.<ref name=":0" />
+In modern psychology due to non-recognition of the possibility of a transcendent Self (which is regarded as true Self), all the discussions on self terminate at the level of bio-psychosocial identity. Neither Atman nor jiva are accepted as real. Therefore, the notions like life after death, reincarnation, and transcendence are viewed with suspicion. Western psychoanalysts find it difficult to appreciate the possibility of transcendence because it involves going beyond the personal identity or ego. In this context, of far reaching clinical significance is the debate that attempts at transcendence lead to psychopathology. Kiran Kumar (2005) clarifies that such issues are semantic in nature and they arise due to incorrect translation of concepts from one language to another. For example, Upanishads exhort that one should lose ahamkara (the sense of false identity) which is a manifestation of the mind and not buddhi or vijnana in order to realize the atman (consciousness), which is the true identity. In this process of discriminating between anatman (non-Self) and Atman (Self) buddhi or vijnana plays an important role. Indian traditions have emphasized that one should go beyond the limited false identification which masks the true Self, but certainly not lose those ego-functions which keep a person sane.<ref name=":0" />
 == References ==
 [[Category:Vedanta]]

@@ Line 1: / Line 1: @@
-Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is an indigenous Indian concept related to self and identity.<ref name=":0" /> Inquiry concerning human nature has centered on the fundamental question 'Who am I'. The answer is the I-feeling whose nature the questioner is interested in is 'aham'.   [[File:Self and identity in Indian Thought.png|Ahamkara is a part of the psychological self of an individual|alt=|thumb|384x384px]]It is considered a function of the mind or mental apparatus known as [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]]. In the Indian tradition, the experience of personal identity or the self-sense is termed 'aham,' translated to 'I' in English. It is debatable that the term 'ego' conveys the same meaning as 'aham,' a Sanskrit term.
+Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is an indigenous Indian concept related to self and identity.<ref name=":0" /> Inquiry concerning human nature has centered on the fundamental question 'Who am I'. The answer is the I-feeling whose nature the questioner is interested in is 'aham'.   [[File:Self and identity in Indian Thought.png|Adapted from Concept Ahamkara: Theoretical and Empirical Analysis by Prof. S. K. Kiran Kumar, et al.,|alt=|thumb|384x384px]]It is considered a function of the mind or mental apparatus known as [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]]. In the Indian tradition, the experience of personal identity or the self-sense is termed 'aham,' translated to 'I' in English. It is debatable that the term 'ego' conveys the same meaning as 'aham,' a Sanskrit term.
 In layman's language, Ahamkara is commonly referred to as False ego, Pride, or Arrogance. But the spiritual understanding of Ahamkara lies beyond such terms. For example, ‘Ego’ refers to an individual’s sense of self-esteem. ‘Pride’ refers to an individual’s feeling of deep pleasure or satisfaction from one’s achievements. ‘Arrogance’ on the other hand refers to an individual’s exaggerated sense of self-importance.<ref name=":1">Tayal, N & Sharma N. R. ''Comparative view of the eastern and western perspectives on the concept of Ahamkara/Ego.'' The International Journal of Indian Psychology, Vol 8, Issue 3, July- Sep, 2020. DOI: 10.25215/0803.065</ref>
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 === Vedanta ===
 According to Upanishads and Vedanta, all the problems start when this nonessential factor adds its influence in our life. Therefore, ahamkara is bad and we find more slokas denigrating ahamkara (Ahamkara Ninda) (14 as against 3 describing its nature) in Viveka Chudamani. Ahamkara is looked down upon with following metaphors and descriptions (Slokas 297-310):
 It is vikara, dushta, rahu, powerful wild serpent, a residue of poison in the body even after it is purged from a body, a thorn in the throat of a person taking food, an enemy to be slayed with the sword of vijnana, and fashioned out of moodha buddhi (dull intellect). Even after it is completely rooted out, if it is thought for a while, it sprouts hundreds of vrttis (mental modes). It should not be given scope through sense objects even after it is completely controlled. If it is given, it is like watering a withering lemon plant that will come to life.<ref name=":0" />
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 Nature and function of ahamkara are lucidly explained in Viveka Chudamani of Shankaracharya. Shankaracharya defines ahamkara, thus:<blockquote>अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । अहमित्यभिमानेन तिषठत्याभासतेजसा ॥ १०५ ॥</blockquote>Antahkarana itself dwells in the sensory and motor organs and in the body as aham with abhimana (अहमित्यभिमानेन) in the reflected brightness of atman.<ref name=":0" /><blockquote>अहङ्कारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०६ ॥ (Vive. Chud. 105-106)<ref name=":5">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A5%87%E0%A4%95%E0%A4%9A%E0%A5%82%E0%A4%A1%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83 Viveka Chudamani]</ref></blockquote>Meaning: Know that it is ahamkara, which due to abhimana (identifying itself with the body) becomes karta (doer) and bhokta (enjoyer) and in its association with sattva and other gunas will assume avasthatraya (the three states of waking, dream and sleep).<ref name=":0" /><ref name=":6">Swami Madhavananda. ''Vivekachudamani of Sri Sankaracharya, Text with English Translation, Notes and an Index''. Almora, Mayavati, India: The Advaitha Ashrama, 1921. (Page 43)</ref><blockquote>विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥  (Vive. Chud. 107)<ref name=":5" /></blockquote>Meaning: When the sense-objects are favorable it (Ahamkara) becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of Ahamkara (egoism) and the not of the ever-blissful Atman.<ref name=":6" />
-From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has [[Sukha and Ananda (सुखानन्दश्च)|Ananda]] as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" />
+From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has [[Sukha and Ananda (सुखानन्दश्च)|Ananda]] as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" /> According to Sankhyan cosmogony, the Mahat (or intellect) gives rise to the Ahamkara in the Purushas, which manifests in a persistent tendency towards, self-preservation and self-assertion of individual beings.
 Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>
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 Ahamkara is the root of all vrittis or mental modifications. Destruction of ahamkara leads to removal of [[Kleshas (क्लेशाः)|kleshas]] and all the mental modes of psychosis will die automatically. Different schools of thought suggested different ways for the removal of ahamkara.<ref name=":3">Safaya, Raghunath. (1976) ''Indian Psychology, A critical and historical analysis of the psychological speculations in Indian Philosophical Literature.'' New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Pages 325-326)</ref>
-* Advaita advocates that ahamkara can be burnt by the fire of Jnana (knowledge).
+* Advaita school of thought advocates that ahamkara can be burnt by the fire of Jnana (knowledge).
 * Visishtadvaita recommends devotion and self-surrender.
 * Yoga sutras prescribe deep meditation.
 == Ahamkara and Personal Growth ==
-In a child Ahamkara is faint but it develops day by day by the accumulation of desires, fears, Vasanas etc.<ref name=":3" />
+In a child Ahamkara is faint but it develops day by day by the accumulation of desires, fears, Vasanas etc. <ref name=":3" />
 == Ahamkara Vs Ego ==
@@ Line 108: / Line 110: @@
 Ego, in psychoanalytic theory, is that portion of the human personality which is experienced as the “self” or “I” and is in contact with the external world through perception. It is said to be the part that remembers, evaluates, plans, and in other ways is responsive to and acts in the surrounding physical and social world. Freudian 'ego' was an approach to understand the self and behavior in terms of the external world, whereas the Indian 'ahamkara' refers to the inherent I-ness, in terms of the internal experience of individuating principle, a feeling of distinction and uniqueness.<ref name=":1" />
 == References ==
 [[Category:Vedanta]]

@@ Line 71: / Line 71: @@
 === Nature and Function of Ahamkara ===
-Nature and function of ahamkara are lucidly explained in Viveka Chudamani of Shankaracharya. Shankaracharya defines ahamkara, thus:<blockquote>अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । अहमित्यभिमानेन तिषठत्याभासतेजसा ॥ १०५ ॥</blockquote>Antahkarana itself dwells in the sensory and motor organs and in the body as aham with abhimana (अहमित्यभिमानेन) in the reflected brightness of atman.<ref name=":0" /><blockquote>अहङ्कारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०६ ॥ (Vive. Chud. 105-106)<ref name=":5">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A5%87%E0%A4%95%E0%A4%9A%E0%A5%82%E0%A4%A1%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83 Viveka Chudamani]</ref></blockquote>Meaning: Know that it is ahamkara, which due to abhimana (identifying itself with the body) becomes karta (doer) and bhokta (enjoyer) and in its association with sattva and other gunas will assume avasthatraya (the three states of waking, dream and sleep).<ref name=":0" /><ref name=":6">Swami Madhavananda. ''Vivekachudamani of Sri Sankaracharya, Text with English Translation, Notes and an Index''. Almora, Mayavati, India: The Advaitha Ashrama, 1921. (Page 43)</ref>
+Nature and function of ahamkara are lucidly explained in Viveka Chudamani of Shankaracharya. Shankaracharya defines ahamkara, thus:<blockquote>अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । अहमित्यभिमानेन तिषठत्याभासतेजसा ॥ १०५ ॥</blockquote>Antahkarana itself dwells in the sensory and motor organs and in the body as aham with abhimana (अहमित्यभिमानेन) in the reflected brightness of atman.<ref name=":0" /><blockquote>अहङ्कारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०६ ॥ (Vive. Chud. 105-106)<ref name=":5">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A5%87%E0%A4%95%E0%A4%9A%E0%A5%82%E0%A4%A1%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83 Viveka Chudamani]</ref></blockquote>Meaning: Know that it is ahamkara, which due to abhimana (identifying itself with the body) becomes karta (doer) and bhokta (enjoyer) and in its association with sattva and other gunas will assume avasthatraya (the three states of waking, dream and sleep).<ref name=":0" /><ref name=":6">Swami Madhavananda. ''Vivekachudamani of Sri Sankaracharya, Text with English Translation, Notes and an Index''. Almora, Mayavati, India: The Advaitha Ashrama, 1921. (Page 43)</ref><blockquote>विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥  (Vive. Chud. 107)<ref name=":5" /></blockquote>Meaning: When the sense-objects are favorable it (Ahamkara) becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of Ahamkara (egoism) and the not of the ever-blissful Atman.<ref name=":6" />
-विषयाणामानुकूल्ये सुखी दुःखी विपर्यये ।
+From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has [[Sukha and Ananda (सुखानन्दश्च)|Ananda]] as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" />
-सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥  (Vive. Chud. 107)<ref name=":5" />
+Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>
-Meaning: When the sense-objects are favorable it (Ahamkara) becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of Ahamkara (egoism) and the not of the ever-blissful Atman.<ref name=":6" />
+=== Of Bondage and Release from Punarjanma ===
+Vivekachudamani enlightens us about the bondage of man and karmik cycle. <blockquote>अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसम्पातहेतुः ।
-Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>Vivekachudamani enlightens us about the bondage of man and karmik cycle. <blockquote>अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसम्पातहेतुः ।
+येनैवायं वपुरिदमसत्सत्यमित्यात्मबुद्धया पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् ॥ १३९ ॥  (Vive. Chud. 139)<ref name=":5" /></blockquote>Summary: The misconstrual of the non-self as self ties a man to egoism, and it is this tie (bandha) which leads to the suffering of the cycle of birth and death. Having considered the body to be real and construing it to be the “me,” the jiva nurtures it and protects it by following its desires. The ego thus becomes trapped in a reality of its own (mis)construal-like a moth in its cocoon.<ref name=":7">Paranjpe, Anand C. ''Self and Identity in Modern Psychology and Indian Thought''. Path in Psychology Ser. New York: Kluwer Academic Publishers, 2006. <nowiki>https://doi.org/10.1604/9780306471513</nowiki>.</ref>
-येनैवायं वपुरिदमसत्सत्यमित्यात्मबुद्धया पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् ॥ १३९ ॥  (Vive. Chud. 139)<ref name=":5" /></blockquote>Summary: The misconstrual of the non-self as self ties a man to egoism, and it is this tie (bandha) which leads to the suffering of the cycle of birth and death. Having considered the body to be real and construing it to be the “me,” the jiva nurtures it and protects it by following its desires. The ego thus becomes trapped in a reality of its own (mis)construal-like a moth in its cocoon.<ref>Paranjpe, Anand C. ''Self and Identity in Modern Psychology and Indian Thought''. Path in Psychology Ser. New York: Kluwer Academic Publishers, 2006. <nowiki>https://doi.org/10.1604/9780306471513</nowiki>.</ref>
+According to Sankhya, Purusa mistakenly identifies itself with the conditions of the Antahkarana Chatushtaya, and undergoes the various emotions of happiness etc., in endless cycles. It is possible, however, for the individual to use the inherent capacity for knowledge or correct discrimination, and to realize that true selfhood involves being the uninvolved witness, as purusa is in its nascent state. This implies that the end of suffering involves going beyond both pleasure and pain, elation and depression. Such is the ideal state of the “isolation” (kaivalyu), according to Sankhya.<ref name=":7" />
 === Components of Ahamkara ===

@@ Line 31: / Line 31: @@
 === Vedanta ===
-According to Upanishads and Vedanta, all the problems start when this nonessential factor adds its influence in our life. Therefore, ahamkara is bad and we find more slokas denigrating ahamkara (Ahamkara Ninda) (14 as against 3 describing its nature) in Viveka Chudamani. Ahamkara is looked down upon with following metaphors and descriptions (Slokas 297-310): It is vikara, dushta, rahu, powerful wild serpent, a residue of poison in the body even after it is purged from a body, a thorn in the throat of a person taking food, an enemy to be slayed with the sword of vijnana, and fashioned out of moodha buddhi (dull intellect). Even after it is completely rooted out, if it is thought for a while, it sprouts hundreds of vrttis (mental modes). It should not be given scope through sense objects even after it is completely controlled. If it is given, it is like watering a withering lemon plant that will come to life.<ref name=":0" />
+According to Upanishads and Vedanta, all the problems start when this nonessential factor adds its influence in our life. Therefore, ahamkara is bad and we find more slokas denigrating ahamkara (Ahamkara Ninda) (14 as against 3 describing its nature) in Viveka Chudamani. Ahamkara is looked down upon with following metaphors and descriptions (Slokas 297-310):
 === Shrimad Bhagavad Gita ===
@@ Line 59: / Line 62: @@
 ... प्रकृतेर्महान्महतोऽहंकारोऽहंकारात्पञ्च ... (Samk. Darsh. 1.61)<ref>Samkhya Darshana ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D Full Text])</ref>
-Summary: Prakriti caused mahat, described as the Hiranyagarbha of Veda or the state which developed into the primordial fireball of the modern science. Mahat in turn gave rise to Ahamkara.<ref name=":4">Verma, Keshav Dev. ''Vedic Physics''. 1st ed. Delhi, India: Motilal Banarsidass, 2008.</ref>
+Summary: Prakriti caused mahat, described as the Hiranyagarbha of Veda or the state which developed into the primordial fireball of the modern science. Mahat in turn gave rise to Ahamkara.<ref name=":4">Verma, Keshav Dev. ''Vedic Physics''. 1st ed. Delhi, India: Motilal Banarsidass, 2008. (Pages 23-25)</ref>
 Though the traditional or conventional meaning of Ahamkara is taken as ego or conceit, the Samkhya expression communicates the meaning of "individuality of self." It is this sense that it covers the entire lot of manifestations collectively known as the Jagat. All manifestations, without exception, emerged from Mahat possessing one fundamental characteristic of being unique in creation. In the visible human world, each person uses the term I for his/her own self, excluding even the near and dear ones.<ref name=":4" />
-In the '''Bhagavadgita''', Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature.
+In the '''Bhagavadgita''', Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature. <blockquote>भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)</blockquote>This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
-भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)
+विषयाणामानुकूल्ये सुखी दुःखी विपर्यये ।
-This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
+सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥  (Vive. Chud. 107)<ref name=":5" />
-'''Tattvabodha''' describes Ahamkara as अहंकर्ता अहङ्कारं । Ahamkara is of the nature of the notion of doership.
+Meaning: When the sense-objects are favorable it (Ahamkara) becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of Ahamkara (egoism) and the not of the ever-blissful Atman.<ref name=":6" />
-=== Nature and Function of Ahamkara ===
+From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has [[Sukha and Ananda (सुखानन्दश्च)|Ananda]] as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" />
-From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has ananda as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" />
+Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>Vivekachudamani enlightens us about the bondage of man and karmik cycle. <blockquote>अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसम्पातहेतुः ।
-Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>
+येनैवायं वपुरिदमसत्सत्यमित्यात्मबुद्धया पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् ॥ १३९ ॥  (Vive. Chud. 139)<ref name=":5" /></blockquote>Summary: The misconstrual of the non-self as self ties a man to egoism, and it is this tie (bandha) which leads to the suffering of the cycle of birth and death. Having considered the body to be real and construing it to be the “me,” the jiva nurtures it and protects it by following its desires. The ego thus becomes trapped in a reality of its own (mis)construal-like a moth in its cocoon.<ref>Paranjpe, Anand C. ''Self and Identity in Modern Psychology and Indian Thought''. Path in Psychology Ser. New York: Kluwer Academic Publishers, 2006. <nowiki>https://doi.org/10.1604/9780306471513</nowiki>.</ref>
 === Components of Ahamkara ===
@@ Line 83: / Line 90: @@
 * individuality (vaishishtya)
 * separation-differentiation (dvaita bhava)
-* agency (kartatva)
+* agency or doership (kartatva)
 * identification (abhimana)
-While ‘individuality’ represents uniqueness, ‘separation-differentiation’ marks the feeling of being different from others, ‘agency’ signifies the sense of doer-ship and ‘identification’ indicates relationship with worldly objects, involving associations and companionship (sanga), attractions and attachments (moha) and mineness or ownership (mamkara).<ref name=":0" /> Ahamkara is an expression of exclusivity, the self of the person using it, excluding the other person. This exclusive distinctiveness is the dominant characteristic of the creation, be it physical or biological. Each unit of creation enjoys its individuality among the whole mass of physical existence. Each piece of creation, big or small, bears its originality, just like the thumb impressions of individuals, there are no duplicates. Ahamkara is the identity mark of creation.<ref name=":4" />
+While ‘individuality’ represents uniqueness, ‘separation-differentiation’ marks the feeling of being different from others, ‘agency’ signifies the sense of doer-ship and ‘identification’ indicates relationship with worldly objects, involving associations and companionship (sanga), attractions and attachments (moha) and mineness or ownership (mamkara).<ref name=":0" /> Ahamkara is an expression of exclusivity, the self of the person using it, excluding the other person. This exclusive distinctiveness is the dominant characteristic of the creation, be it physical or biological. Each unit of creation enjoys its individuality among the whole mass of physical existence. Each piece of creation, big or small, bears its originality, just like the thumb impressions of individuals, there are no duplicates. Ahamkara is the identity mark of creation.<ref name=":4" /> This uniqueness of creation extends to the entire process of creation. No two stars or planets are the same, neither is the period of their duration, nor their distances. The same is the state of being of all atoms, molecules or compounds. No two days are the same nor any two nights, the reach of Ahamkara covers past, present and future.
 == Ahamkara in different schools ==

@@ Line 55: / Line 55: @@
 === Origin of Ahamkara ===
-In the Bhagavadgita, Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature.
+[[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya darshana]] vividly enumerates the 25 tattvas and the manifestation of the Universe. In laying out the sequential order of origin of various elements (Panchamahabhutas and so on) according to Samkhya,
 भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)
@@ Line 61: / Line 69: @@
 This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
-Tattvabodha describes Ahamkara as अहंकर्ता अहङ्कारं ।
+'''Tattvabodha''' describes Ahamkara as अहंकर्ता अहङ्कारं । Ahamkara is of the nature of the notion of doership.
 === Nature and Function of Ahamkara ===
@@ Line 78: / Line 86: @@
 * identification (abhimana)
-While ‘individuality’ represents uniqueness, ‘separation-differentiation’ marks the feeling of being different from others, ‘agency’ signifies the sense of doer-ship and ‘identification’ indicates relationship with worldly objects, involving associations and companionship (sanga), attractions and attachments (moha) and mineness or ownership (mamkara).<ref name=":0" />
+While ‘individuality’ represents uniqueness, ‘separation-differentiation’ marks the feeling of being different from others, ‘agency’ signifies the sense of doer-ship and ‘identification’ indicates relationship with worldly objects, involving associations and companionship (sanga), attractions and attachments (moha) and mineness or ownership (mamkara).<ref name=":0" /> Ahamkara is an expression of exclusivity, the self of the person using it, excluding the other person. This exclusive distinctiveness is the dominant characteristic of the creation, be it physical or biological. Each unit of creation enjoys its individuality among the whole mass of physical existence. Each piece of creation, big or small, bears its originality, just like the thumb impressions of individuals, there are no duplicates. Ahamkara is the identity mark of creation.<ref name=":4" />
-== Ahamkara in different schools of thought ==
+== Ahamkara in different schools ==
 Ahamkara is the root of all vrittis or mental modifications. Destruction of ahamkara leads to removal of [[Kleshas (क्लेशाः)|kleshas]] and all the mental modes of psychosis will die automatically. Different schools of thought suggested different ways for the removal of ahamkara.<ref name=":3">Safaya, Raghunath. (1976) ''Indian Psychology, A critical and historical analysis of the psychological speculations in Indian Philosophical Literature.'' New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Pages 325-326)</ref>

@@ Line 53: / Line 53: @@
 |}
 Ahamkara manifests as the "me" in each person. Personal identity or the self-sense is its defining characteristic. It is the source of the distinction between the self and the other.
 === Nature and Function of Ahamkara ===

@@ Line 1: / Line 1: @@
-Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is an indigenous Indian concept related to self and identity.<ref name=":0" /> Inquiry concerning human nature has centered on the fundamental question 'Who am I'. The answer is the I-feeling whose nature the questioner is interested in is 'aham'. It is considered a function of the mind or mental apparatus known as [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]]. In the Indian tradition, the experience of personal identity or the self-sense is termed 'aham,' translated to 'I' in English. It is debatable that the term 'ego' conveys the same meaning as 'aham,' a Sanskrit term.
+Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is an indigenous Indian concept related to self and identity.<ref name=":0" /> Inquiry concerning human nature has centered on the fundamental question 'Who am I'. The answer is the I-feeling whose nature the questioner is interested in is 'aham'.   [[File:Self and identity in Indian Thought.png|Ahamkara is a part of the psychological self of an individual|alt=|thumb|384x384px]]It is considered a function of the mind or mental apparatus known as [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]]. In the Indian tradition, the experience of personal identity or the self-sense is termed 'aham,' translated to 'I' in English. It is debatable that the term 'ego' conveys the same meaning as 'aham,' a Sanskrit term.
 In layman's language, Ahamkara is commonly referred to as False ego, Pride, or Arrogance. But the spiritual understanding of Ahamkara lies beyond such terms. For example, ‘Ego’ refers to an individual’s sense of self-esteem. ‘Pride’ refers to an individual’s feeling of deep pleasure or satisfaction from one’s achievements. ‘Arrogance’ on the other hand refers to an individual’s exaggerated sense of self-importance.<ref name=":1">Tayal, N & Sharma N. R. ''Comparative view of the eastern and western perspectives on the concept of Ahamkara/Ego.'' The International Journal of Indian Psychology, Vol 8, Issue 3, July- Sep, 2020. DOI: 10.25215/0803.065</ref>
@@ Line 15: / Line 15: @@
 # '''Empirical level''' (based on observations in the physical realm and scientific testing) - A level at which subject-object distinction operates.
 # '''Transcendental level''' (beyond ordinary experience, thought or belief, non-physical realm) - A level at which subject-object distinction is transcended.
 In the Indian tradition, there are many concepts related to identity and self, other than the generic term 'aham,' used in different contexts with specific meaning and significance.<ref name=":0" />
@@ Line 27: / Line 26: @@
 === Upanishads ===
 In '''Prashnopanishad''', ahamkara is listed along with buddhi, manas, and chitta.<ref name=":0" /><blockquote>....मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च .... (Pras. Upan. 4.8)<ref>Prashna Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83 Prashna 4])</ref></blockquote>...The manas (with senses) and its objects, the buddhi (intellect) consisting in determination and its objects, ahamkara, i.e., the mind characterized by egotism and its objects, Chittam, i.e., the intelligent mind and its objects...<ref>Sastry, Sitarama. S. ''trans''. (1923) ''Katha and Prashna Upanishads, and Sri Sankara's Commentary. Vol. 2.'' Madras: The India Printing Works. (Pages 147-148)</ref>
 '''Chandogya Upanishad''' speaks about ahamkara as self-sense and points out that those who fail to discriminate between atman and body will confound the self-sense with the body.<blockquote>स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदँ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदँ सर्वमिति ॥ १ ॥ (Chan. Upan. 7.25.1)<ref>Chandogya Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%9B%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%8B%E0%A4%97%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD Adhyaya 7])</ref></blockquote>That (infinite) alone is below; it is above; it is behind; it is in front; it is to the right; it is to the left. All this is it. Now, as regards self-sense (ahamkara): I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this.<ref>Swami Swahananda (1956) T''he Chandogya Upanishad, containing the original text with word-by-word meaning, running translation and copious notes.'' Madras: Ramakrishna Math. (Page 539-542)</ref>
@@ Line 35: / Line 33: @@
 == Ahamkara - Self and Identity ==
-The fundamental questions - who identifies with non-self, who has to discriminate between non-self and Self, and who has to consciously attempt to dis-identify with non-self, have always challenged the mankind. Ancient Indian seers posit ahamkara, regarded as one of the [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkaranas]] ("the inner instrument," mind) as the one involved in this process.<ref name=":0" />
+The fundamental questions - who identifies with non-self, who has to discriminate between non-self and Self, and who has to consciously attempt to dis-identify with non-self, have always challenged the mankind. Ancient Indian seers posit ahamkara, regarded as one of the [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkaranas]] ("the inner instrument," mind) as the one involved in this process.<ref name=":0" /> Schools differ in the number of functions included under [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]].
 {| class="wikitable"
 !Manas
@@ Line 62: / Line 58: @@
 === Components of Ahamkara ===
-Four sub-concepts of ahamkara based on Indian tradition have been described:
+Four sub-concepts of ahamkara based on Indian tradition have been described by recent scholars:
 * individuality (vaishishtya)