Changes

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>

 

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>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

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" />

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.

'''Tattvabodha''' describes Ahamkara as अहंकर्ता अहङ्कारं । Ahamkara is of the nature of the notion of doership.

== Ahamkara and Personal Growth ==

== 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" /> As a person ages due to various external and internal influences the behaviour and character is shaped. In Western Psychology, 'Ego' occupies the center stage and function whereas in the Indian tradition, 'Atman' or consciousness as-such is the fundamental principle of awareness and is not a manifestation of the mind. Ahamkara, on the other hand, a manifestation of the mind shrouded by Avidya masquerades as the self. Therefore, removing the veil of ignorance, taming the ego, transcending the limiting adjuncts of the mind to allow the true light of consciousness to reflect on the mind of the person becomes the focus of Indian psychology. This is what is involved in the process of transformation of the person as part of growth.<ref name=":8">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers.</ref>

 

 

 

In Western psychology we find more attention paid to ego-adjustment than ego-transformation. Therefore, the discussions often revolve around defense mechanisms. The general psychotherapeutic approach in the current Western mainstream tradition is horizontal, traveling across the existential contours of the ego. The Indian perspective is vertical, elevating the person from the tangled ego to the sublime heights of the self, and achieving this state of pure consciousness has healing and transformational consequences to the person.<ref name=":8" />  

== Ahamkara Vs Ego ==

== 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" />

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 ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]