Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्) - Revision history

Fordharma: /* Origin and Components of Antahkarana */

2023-03-16T17:07:50Z

Origin and Components of Antahkarana

Fordharma: /* The Process of Perception */ added content

2023-03-16T16:43:24Z

The Process of Perception: added content

Fordharma: /* Buddhi */ Added content

2023-03-16T12:56:26Z

Buddhi: Added content

Show changes

Fordharma: Added content

2023-03-16T11:02:52Z

Added content

Fordharma: Added content

2023-03-16T06:06:33Z

Added content

Fordharma: added content

2023-03-15T18:50:45Z

added content

Fordharma at 17:43, 12 March 2023

2023-03-12T17:43:10Z

Fordharma at 17:47, 3 March 2023

2023-03-03T17:47:45Z

Fordharma: Created a new page

2023-02-25T02:23:57Z

Created a new page

New page

{{ToBeEdited}}

The Upanishads describe four parts of the Antahkarana namely,

# Chitta - storehouse of samskaras or vasanas
# Buddhi - the decision making faculty
# Ahamkara - the ego or I-sense
# Manas - the information synthesizing faculty

In Advaita Vedanta texts such as Vedantasara, Chitta is treated as one of the modifications of Antahkarana. Vachaspatyam mentions the following<ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref>

अन्तःकरणभेदे - मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे । (Veda. Pari. 1)<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Vedanta Paribhasha]</ref>

The concept of Antahkarana Chatushtaya as discussed in Vedanta texts consists of the four elements - Manas, Chitta, Buddhi and Ahamkara.

As it cannot operate on external objects except through the organs of sense and action, it is said to be an internal instrument or Antahkarana. One may note that Samkhya system calls the buddhi, ahamkara and manas as antahkarana, the inner organ in contrast to the five sense organs and organs of action which are external organs or bahyakarana.

In Vedantasara<ref>Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)</blockquote>Meaning: Chitta (referred to as Memory) is that modification of the inner organ which remembers.

Briefly, the Antahkarana, in Vedanta refers to an inner organ consisting of four elements viz.,

According to the Vedanta philosophy when an organ perceives an object the mind transforms itself into the object. When, for instance, the eye sees a pot the mind projects itself through the eye and takes the form of the pot. When the Antahkarana becomes absolutely sure of the existence of the pot then it is known as Buddhi, but when it cannot determine whether it is a pot or something else, then it is called Manas. Similarly when the Antahkarana remembers an object it is denoted as Chitta. Lastly when it establishes the relationship of "I" or ‘mine' with the object as, for example in, ‘I know the object', ‘I am happy' or ‘mine is the happiness’, it is known as Ahamkara.

== Citations ==
[[Category:Vedanta]]
[[Category:Yoga]]

@@ Line 1: / Line 1: @@
-{{ToBeEdited}}
+Antahkarana (Samskrit: अन्तःकरण), corresponds to what is called the mind as per Advaita philosophy. It is the internal instrument that enables one to know, feel, and act. The mind constitutes the totality of mental states and the processes that give rise to them. Both [[Yoga Darshana (योगदर्शनम्)|Yoga]] and Advaita Vedanta consider mind as physical. It is the composite of awareness and response systems.<ref name=":2">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Page 102-106)</ref> Since Antahkarana, a component of the sukshma sharira, has four functionalities viz., [[manas (मनः)]], [[buddhi (बुद्धिः)]], [[ahamkara (अहंकारम्)]] and [[chitta (चित्तम्)]], it is described as Antahkarana Chatushtaya.
 == परिचयः॥ Introduction ==
@@ Line 23: / Line 21: @@
 === बुद्धिः ॥ Buddhi ===
-<blockquote>निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा । (Tattvabodha)<ref name=":3" /></blockquote>The buddhi (intellect) is of the nature of decision, and the presiding deity is Brahma. It is a faculty of discrimination, which distinguishes between what is right and wrong.
+<blockquote>निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा । (Tattvabodha)<ref name=":3" /></blockquote>The buddhi (intellect) is of the nature of decision, and the presiding deity is Brahma. It is a faculty of discrimination, which distinguishes between what is right and wrong. It is considered to be the chief instrument in one's cognitive activity.
 Vedantasara mentions,"बुद्धिर्नाम निश्चयात्मिकान्तःकरणवृत्तिः।" (Vedantasara.65)<ref name=":5" />
@@ Line 32: / Line 30: @@
 <blockquote>सङ्कल्पविकल्पात्मकं मनः । मनसो देवता चन्द्रमाः । (Tattvabodha)<ref name=":3" /></blockquote>The manas is of the nature of indecision. Sankalpa and vikalpa are binary states of mind either in relation to thought or action. When a person makes a resolve or intent (samkalpa) about an object or to perform an action or seeks another alternative against the original intent (vikalpa) or action - then it is said to be a function of manas, a state where there is no firm resolve. The presiding deity of the manas is the moon. Manas constitutes the general indeterminate thinking. It is also the state where perception or gathering information from the outer world through the five senses of cognition or Jnanendriyas happens.<ref name=":5" /><ref name=":4">Certificate Course in Yoga by Indira Gandhi National Open University, New Delhi ([http://egyankosh.ac.in//handle/123456789/59797 Unit-9])</ref><blockquote>मनो नाम सङ्कल्पविकल्पात्मिकान्तःकरणवृत्तिः। अनयोरेव चित्ताहङ्कारयोरन्तर्भावः। (Vedantasara. 66-67)<ref name=":5" /> </blockquote>Chitta and egoism are included in the intellect and manas respectively.
-Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind.
+Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind (unless explicitly stated in Psychology section below).
-=== चित्तम् ॥ Chitta ===
+In AdvaitaVedānta, the basic features of manas are capabilities for cognitive differentiation and integration and for doubting and deciding. Also used for the aggregate of citta, buddhi, manas, and ahaṁkāra; the sensory mind; it is the perceiving faculty that receives the messages of the senses; the inner sense.<ref name=":6">Paranjpe, Anand. C. and Ramakrishna Rao, K. ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers.  2016. 341-348</ref>
 <blockquote>चिन्तनकर्तृ चित्तम् । चित्तस्य वासुदेवः । (Tattvabodha)<ref name=":3" /></blockquote>Chitta (memory) is of the nature of thinking or recollection, ruled by the deity Vasudeva. The objects perceived by the manas through the five senses of cognition are stored in the Chitta/memory as impressions. Hence chitta is the storehouse of Karma and samskaras (impressions).<ref name=":4" />
 In  Vedantasara<ref name=":5">Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 48-49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection. Chitta is treated as one of the modifications of Antahkarana.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)<ref name=":5" /></blockquote>Meaning: Chitta (referred to as Memory) is that modification of the inner organ which remembers.
 === अहंकारः ॥ Ahamkara ===
 <blockquote>अहंकर्ता अहंकारः । अहंकारस्य रुद्रः । (Tattvabodha)<ref name=":3" /></blockquote>Ahamkara (ego) is of the nature of doership governed by Rudra. It is the sense of I-ness, or the faculty of identity. It is the identification of ourselves with the outer world, which comes with Dehatma-bhava or identifying ourselves with the body.<ref name=":4" /><blockquote>अभिमानात्मिकान्तःकरणवृत्तिः अहङ्कारः। (Vedantasara. 69)<ref name=":5" /></blockquote>Egoism (Ahamkara) is that modification of the inner organ or instrument which is characterized by Self-consciousness.
 == अन्तःकरणवृत्तिः॥ Antahkarana Vrtti ==

@@ Line 48: / Line 48: @@
 === The Process of Perception ===
-In modern parlance, the perceptual process involves the mind (antaḥkaraṇa in its buddhi function) going out to the object via sensory channels. In perception the buddhi makes contact with the object via the sensory channels. This gives rise to modifications in the buddhi and vṛttis arise in the mind. Vṛttis are processed by the manas, which with its selective attention subjects the vṛttis to analysis, assimilation, and discrimination. Vṛttis thus become determinate and definitive; and are broken into subject–predicate relationship. This is the process by which the objects are reflectively apprehended. When, at the next stage, vṛttis are appropriated by the ahaṁkāra, which is the self-referencing system, they become associated with the person. Then one has the self-apprehension of the objects. With such self-referencing made possible by the ahaṁkāra and the determinate form given by the manas, vṛttis find themselves back in the buddhi with all the manifest modifications. Advaita makes a distinction between (a) the perception of an object and (b) the perception of object as object. The former involves the identity of cognitive (pramāṇa) and object consciousness (viṣaya caitanya). In the perception of the object as object, there is in addition to the identification of the object, an identification with the person who has that perception. For example, the person identifies that the rose is red, but he also knows that he knows about the redness of the rose. Here the vṛtti is referred to and appropriated by the [[Jiva (जीवः)|jiva]] (the empirical self).<ref name=":2" />
+In modern parlance, the perceptual process involves the mind (antaḥkaraṇa in its buddhi function) going out to the object via sensory channels. In perception the buddhi makes contact with the object via the sensory channels. This gives rise to modifications in the buddhi and vṛttis arise in the mind. Vṛttis are processed by the manas, which with its selective attention subjects the vṛttis to analysis, assimilation, and discrimination. Vṛttis thus become determinate and definitive; and are broken into subject–predicate relationship. This is the process by which the objects are reflectively apprehended. When, at the next stage, vṛttis are appropriated by the ahamkara, which is the self-referencing system, they become associated with the person. Then one has the self-apprehension of the objects. With such self-referencing made possible by the ahaṁkāra and the determinate form given by the manas, vṛttis find themselves back in the buddhi with all the manifest modifications. Advaita makes a distinction between (a) the perception of an object and (b) the perception of object as object. The former involves the identity of cognitive (pramāṇa) and object consciousness (viṣaya caitanya). In the perception of the object as object, there is in addition to the identification of the object, an identification with the person who has that perception. For example, the person identifies that the rose is red, but he also knows that he knows about the redness of the rose. Here the vṛtti is referred to and appropriated by the [[Jiva (जीवः)|jiva]] (the empirical self).<ref name=":2" />
 == Antahkarana and Psychology ==
@@ Line 54: / Line 54: @@
 The tendencies of the mind (Antahkarana) as the inner instrument (manas + intellect + mind + ego + heart) impact the daily life and hence it is imperative for a person to understand these states of the mind. Is the term "Manovijnana" an accurate translation of psychology? Because in the West, the term" "psyche" has a history of its own and is used in cultural-scientific-philosophical temperaments. While in India, the manas is a part of the Antahkarana which constitutes the intellect, the memory and the ego along with manas. Therefore, while the term 'Antahkarana' may possibly be a near translation  for psychology, there are still practical difficulties in defining Indian psychology. The psychological aspects within Antahkarana must be defined in such a way that they do not encroach upon the realm of spirituality and yet enable one to analyse and teach how to evaluate problems in life in general. In the Vedas, the Upanishads, Sahitya and the Darshanas, many qualitative and analytical facts are given about manas, which require further discussion in the context of the Antahkarana.<ref>Aggarwal, Piyush. “[https://www.academia.edu/35964554/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%B7_%E0%A4%A0_%E0%A4%AE%E0%A5%87%E0%A4%82_%E0%A4%85%E0%A4%A8_%E0%A4%A4%E0%A4%83_%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0_%E0%A4%B6_pdf Yogavasisth Me Antahkarana Vimarsh].” ''International Journal of Hindi Research'' 3, no. 1 (January 2017): 58–60.</ref>
 == References ==
 [[Category:Vedanta]]
 [[Category:Yoga]]

@@ Line 17: / Line 17: @@
 Vedanta Paribhasha, a seminal text of Vedanta, by Dharmarajadhvarindra, defines the four-fold modifications of Antahkarana as follows.<blockquote>साच वृत्तिश्चतुर्विधा-- संशयो निश्चयो गर्वः स्मरणमिति। एवं सति वृत्तिभेदेनैकमप्यन्तःकरणं मन इति बुद्धिरिति अहङ्कार इति चित्तमिति चाख्यायते। तदुक्तम्- मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे । (Veda. Pari. 1)<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Vedanta Paribhasha]</ref><ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref></blockquote>That (mental) state is of four kinds: doubt, certitude, egoism and recollection. Owing to this diversity of states of the mind, though one, is designated as the manas, the intellect, the ego, and the chitta. It has been said - the manas, buddhi, ahamkara and chitta constitute Antahkarana or the internal instrument. Doubt or indecision (संशय), certainty or decision  (निश्चय), egoism or I-sense (गर्वः) and recollection or memory (स्मरण) - these are respectively their objects.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 34</ref>
-As it cannot operate on external objects except through the organs of sense and action, it is said to be an internal instrument or Antahkarana. One may note that Samkhya system calls the buddhi, ahamkara and manas as antahkarana, the inner organ in contrast to the five sense organs and organs of action which are external organs or bahyakarana.
+As it cannot operate on external objects except through the organs of sense and action, it is said to be an internal instrument or Antahkarana. One may note that Samkhya system calls the buddhi, ahamkara and manas as antahkarana, the inner organ in contrast to the five sense organs and organs of action which are external organs or bahyakarana. Perception involves the coordination of the external sense organs and the internal organ (Antahkarana).
 == Origin and Components of Antahkarana ==
@@ Line 24: / Line 24: @@
 एतेषां पञ्चतत्त्वानां समष्टिसात्विकांशात्
-मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि ।
+मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि ।<ref name=":3">[https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%83 Tattvabodha] by Shri Adi Shankaracharya</ref>
 They are governed by the antahkarana devatas (अन्तःकरणदेवताः)
 === Manas ===
-सङ्कल्पविकल्पात्मकं मनः । मनसो देवता चन्द्रमाः ।
+सङ्कल्पविकल्पात्मकं मनः । मनसो देवता चन्द्रमाः । (Tattvabodha)<ref name=":3" />
-The manas is of the nature of indecision. It is a binary state of mind where one makes a resolve or intent (samkalpa) once and then hesitates against that intent (vikalpa) thinking about other alternatives; it is a state of mind where there is no firm resolve. The presiding deity of the manas is the moon. Manas constitutes the general indeterminate thinking. It is also the state where perception or gathering information from the outer world through the five senses of cognition or Jnanendriyas happens.<ref>Certificate Course in Yoga by Indira Gandhi National Open University, New Delhi ([http://egyankosh.ac.in//handle/123456789/59797 Unit-9])</ref>
+मनो नाम सङ्कल्पविकल्पात्मिकान्तःकरणवृत्तिः।
 Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind.
-=== Buddhi ===
+अनयोरेव चित्ताहङ्कारयोरन्तर्भावः।
-निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा ।
-Ahamkara (ego) is of the nature of doership governed by Rudra.
+In  Vedantasara<ref>Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection. Chitta is treated as one of the modifications of Antahkarana.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)</blockquote>Meaning: Chitta (referred to as Memory) is that modification of the inner organ which remembers.
-=== Chitta ===
+=== Ahamkara ===
-चिन्तनकर्तृ चित्तम् । चित्तस्य वासुदेवः ।
+अहंकर्ता अहंकारः । अहंकारस्य रुद्रः । (Tattvabodha)<ref name=":3" />
-Chitta (memory) is of the nature of thinking or recollection, ruled by Vasudeva.
+Ahamkara (ego) is of the nature of doership governed by Rudra. It is the sense of I-ness, or the faculty of identity. It is the identification of ourselves with the outer world, which comes with Dehatma-bhava or identifying ourselves with the body.<ref name=":4" />
-In  Vedantasara<ref>Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection. Chitta is treated as one of the modifications of Antahkarana.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)</blockquote>Meaning: Chitta (referred to as Memory) is that modification of the inner organ which remembers.
+अभिमानात्मिकान्तःकरणवृत्तिः अहङ्कारः।
 == Antahkarana Vrtti ==
@@ Line 56: / Line 66: @@
 According to the Vedanta philosophy when an organ perceives an object the mind transforms itself into the object. When, for instance, the eye sees a pot the mind projects itself through the eye and takes the form of the pot. When the Antahkarana becomes absolutely sure of the existence of the pot then it is known as Buddhi, but when it cannot determine whether it is a pot or something else, then it is called Manas. Similarly when the Antahkarana remembers an object it is denoted as Chitta. Lastly when it establishes the relationship of "I" or ‘mine' with the object as, for example in, ‘I know the object', ‘I am happy' or ‘mine is the happiness’, it is known as Ahamkara.
 == Antahkarana and Psychology ==
-The tendencies of the mind (Antahkarana) as the inner instrument (manas + intellect + mind + ego + heart) impact the daily life and hence it is imperative for a person to understand these states of the mind. Is the term "Manovijnana" an accurate translation of psychology? Because in the West, the term" "psyche" has a history of its own and is used in cultural-scientific-philosophical areas. While in India, the manas is a part of the Antahkarana which includes the manas, the intellect, the memory and the ego. Therefore, while the term 'Antahkarana' may possibly be a near translation  for psychology, there are still practical difficulties in defining Indian psychology. The psychological aspects within Antahkarana must be defined in such a way that they do not encroach upon the realm of spirituality and yet enable one to analyse and teach how to evaluate problems in life in general. In the Vedas, the Upanishads, the literature and the philosophy, many qualitative and analytical facts are said to be about the mind, which are required to be discussed in the nature of the inner self.<ref>Aggarwal, Piyush. “Yogavasisth Me Antahkarana Vimarsh.” ''International Journal of Hindi Research'' 3, no. 1 (January 2017): 58–60.</ref>
+Mind, in conventional psychology is often considered as the software and the brain its hardware. Questions arise whether it is matter, energy or a field or an emotional state. The neurobiological approach tries to explain the mind as a by-product of physico-chemical processes involving the billions of neurons in the human brain and its various components are the thought process, emotions, intelligence and awareness.<ref name=":4" />
 == References ==
 [[Category:Vedanta]]
 [[Category:Yoga]]

@@ Line 8: / Line 8: @@
 Samkhya Yoga conception of mind may be taken to represent broadly the central view in the Indian tradition not withstanding minor differences. As in Samkhya, mind is the instrument of knowledge, emotion, and volition in Advaita. Again, mind is different from consciousness. In both systems the mind is conceived as going out to the objects to have perceptual experience. One significant difference between Samkhya Yoga and Advaita Vedanta in their notion of the mind is that in Advaita consciousness is alone real and that mind is not ultimately real. Its reality is confined only to the illusory phenomenal world (vyāvahārika sattā). In Samkhya, both consciousness and mind are real.<ref name=":2" />
-The [[Upanishads (उपनिषदः)|Upanishads]] describe four parts of the Antahkarana, or Antahkarana Chatusthaya, namely,
+The [[Upanishads (उपनिषदः)|Upanishads]] describe four components of the Antahkarana, or Antahkarana Chatusthaya, having the following functions
 # Chitta - storehouse of samskaras or vasanas
 # Buddhi - the decision making faculty
@@ Line 14: / Line 14: @@
 # Manas - the information synthesizing faculty
-== Definition of Antahkarana ==
+== Four Kinds of Mental States ==
-Vedanta Paribhasha, a seminal text of Vedanta, by Dharmarajadhvarindra, defines the four-fold Antahkarana as follows.<blockquote>अन्तःकरणभेदे - मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे । (Veda. Pari. 1)<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Vedanta Paribhasha]</ref><ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref></blockquote>Antahkarana, refers to an inner organ consisting of four elements viz., manas, buddhi, ahamkara and chitta.
+Vedanta Paribhasha, a seminal text of Vedanta, by Dharmarajadhvarindra, defines the four-fold modifications of Antahkarana as follows.<blockquote>साच वृत्तिश्चतुर्विधा-- संशयो निश्चयो गर्वः स्मरणमिति। एवं सति वृत्तिभेदेनैकमप्यन्तःकरणं मन इति बुद्धिरिति अहङ्कार इति चित्तमिति चाख्यायते। तदुक्तम्- मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे । (Veda. Pari. 1)<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Vedanta Paribhasha]</ref><ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref></blockquote>That (mental) state is of four kinds: doubt, certitude, egoism and recollection. Owing to this diversity of states of the mind, though one, is designated as the manas, the intellect, the ego, and the chitta. It has been said - the manas, buddhi, ahamkara and chitta constitute Antahkarana or the internal instrument. Doubt or indecision (संशय), certainty or decision  (निश्चय), egoism or I-sense (गर्वः) and recollection or memory (स्मरण) - these are respectively their objects.<ref>Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 34</ref>
 As it cannot operate on external objects except through the organs of sense and action, it is said to be an internal instrument or Antahkarana. One may note that Samkhya system calls the buddhi, ahamkara and manas as antahkarana, the inner organ in contrast to the five sense organs and organs of action which are external organs or bahyakarana.
@@ Line 31: / Line 31: @@
 सङ्कल्पविकल्पात्मकं मनः । मनसो देवता चन्द्रमाः ।
-The manas is of the nature of indecision, and the presiding deity of the manas is the moon. Manas constitutes the general indeterminate thinking. Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind.
+The manas is of the nature of indecision. It is a binary state of mind where one makes a resolve or intent (samkalpa) once and then hesitates against that intent (vikalpa) thinking about other alternatives; it is a state of mind where there is no firm resolve. The presiding deity of the manas is the moon. Manas constitutes the general indeterminate thinking. It is also the state where perception or gathering information from the outer world through the five senses of cognition or Jnanendriyas happens.<ref>Certificate Course in Yoga by Indira Gandhi National Open University, New Delhi ([http://egyankosh.ac.in//handle/123456789/59797 Unit-9])</ref>
 === Buddhi ===
 निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा ।
-The buddhi (intellect) is of the nature of decision, and the presiding deity is Brahma.
+The buddhi (intellect) is of the nature of decision, and the presiding deity is Brahma. It is a faculty of discrimination, which distinguishes between the right and wrong.
 === Ahamkara ===
@@ Line 54: / Line 56: @@
 According to the Vedanta philosophy when an organ perceives an object the mind transforms itself into the object. When, for instance, the eye sees a pot the mind projects itself through the eye and takes the form of the pot. When the Antahkarana becomes absolutely sure of the existence of the pot then it is known as Buddhi, but when it cannot determine whether it is a pot or something else, then it is called Manas. Similarly when the Antahkarana remembers an object it is denoted as Chitta. Lastly when it establishes the relationship of "I" or ‘mine' with the object as, for example in, ‘I know the object', ‘I am happy' or ‘mine is the happiness’, it is known as Ahamkara.
 == References ==
 [[Category:Vedanta]]
 [[Category:Yoga]]

← Older revision		Revision as of 17:47, 3 March 2023
Line 19:		Line 19:

	Briefly, the Antahkarana, in Vedanta refers to an inner organ consisting of four elements viz.,		Briefly, the Antahkarana, in Vedanta refers to an inner organ consisting of four elements viz.,
		+
		+	In Vedanta Paribhasha we find a lucid explanation defining Antahkarana vrtti or modifications of the mind as follows<blockquote>तत्र यथा तडागोदकं छिद्रार्न्निर्गत्य कुल्यात्मना केदारान् प्रविश्य तद्वदेव चतुष्कोणाद्याकारं भवति, तथा तैजसमन्ततःकरणमपि चक्षुरादिद्वारा निर्गत्य घटादिविषयदेशं गत्वा घटादिविषयाकारेण परिणमिते स एव परिणामो वृत्तिरित्युच्यते।<ref name=":0">Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 15-16</ref></blockquote>Summary: Now, as the water of a tank, issuing through a hole, enters in the form of a channel to a number of fields, and just like them (the agricultural fields) assumes a rectangular or any other shape, so also the luminous mind (Antahkarana), issuing through the medium of the eye etc., goes to the space occupied by objects such as a jar, and is modified into the form of a jar or any other object. That very modification of the mind is called a state (Vrtti).<ref name=":0" />

	According to the Vedanta philosophy when an organ perceives an object the mind transforms itself into the object. When, for instance, the eye sees a pot the mind projects itself through the eye and takes the form of the pot. When the Antahkarana becomes absolutely sure of the existence of the pot then it is known as Buddhi, but when it cannot determine whether it is a pot or something else, then it is called Manas. Similarly when the Antahkarana remembers an object it is denoted as Chitta. Lastly when it establishes the relationship of "I" or ‘mine' with the object as, for example in, ‘I know the object', ‘I am happy' or ‘mine is the happiness’, it is known as Ahamkara.		According to the Vedanta philosophy when an organ perceives an object the mind transforms itself into the object. When, for instance, the eye sees a pot the mind projects itself through the eye and takes the form of the pot. When the Antahkarana becomes absolutely sure of the existence of the pot then it is known as Buddhi, but when it cannot determine whether it is a pot or something else, then it is called Manas. Similarly when the Antahkarana remembers an object it is denoted as Chitta. Lastly when it establishes the relationship of "I" or ‘mine' with the object as, for example in, ‘I know the object', ‘I am happy' or ‘mine is the happiness’, it is known as Ahamkara.

@@ Line 1: / Line 1: @@
 {{ToBeEdited}}
 The Upanishads describe four parts of the Antahkarana namely,
@@ Line 10: / Line 12: @@
 In Advaita Vedanta texts such as Vedantasara, Chitta is treated as one of the modifications of Antahkarana. Vachaspatyam mentions the following<ref>Vachaspatya ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%BE%E0%A4%A4%E0%A5%81%E0%A4%B0 See चित्त])</ref>
-अन्तःकरणभेदे - मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे । (Veda. Pari. 1)<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Vedanta Paribhasha]</ref>
+अन्तःकरणभेदे - मनोबुद्धिरहङ्कारश्चित्तं करणमान्तरम् । संशयोनिश्चयोगर्वः स्मरणं विषया इमे । (Veda. Pari. 1)<ref name=":1">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A4%BE/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6%E0%A4%83 Vedanta Paribhasha]</ref>
 The concept of Antahkarana Chatushtaya as discussed in Vedanta texts consists of the four elements - Manas, Chitta, Buddhi and Ahamkara.
@@ Line 20: / Line 22: @@
 Briefly, the Antahkarana, in Vedanta refers to an inner organ consisting of four elements viz.,
-In Vedanta Paribhasha we find a lucid explanation defining Antahkarana vrtti or modifications of the mind as follows<blockquote>तत्र यथा तडागोदकं छिद्रार्न्निर्गत्य कुल्यात्मना केदारान् प्रविश्य तद्वदेव चतुष्कोणाद्याकारं भवति, तथा  तैजसमन्ततःकरणमपि चक्षुरादिद्वारा निर्गत्य घटादिविषयदेशं गत्वा घटादिविषयाकारेण परिणमिते स एव परिणामो वृत्तिरित्युच्यते।<ref name=":0">Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 15-16</ref></blockquote>Summary: Now, as the water of a tank, issuing through a hole, enters in the form of a channel to a number of fields, and just like them (the agricultural fields) assumes a rectangular or any other shape, so also the luminous mind (Antahkarana), issuing through the medium of the eye etc., goes to the space occupied by objects such as a jar, and is modified into the form of a jar or any other object. That very modification of the mind is called a state (Vrtti).<ref name=":0" />
+In Vedanta Paribhasha<ref name=":1" /> we find a lucid explanation defining Antahkarana vrtti or modifications of the mind as follows<blockquote>तत्र यथा तडागोदकं छिद्रार्न्निर्गत्य कुल्यात्मना केदारान् प्रविश्य तद्वदेव चतुष्कोणाद्याकारं भवति, तथा  तैजसमन्ततःकरणमपि चक्षुरादिद्वारा निर्गत्य घटादिविषयदेशं गत्वा घटादिविषयाकारेण परिणमिते स एव परिणामो वृत्तिरित्युच्यते।<ref name=":0">Swami Madhavananda. trans., ''Vedanta Paribhasha of Dharmaraja Adhvarindra.'' Howrah: The Ramakrishna Mission Sarada Pitha. pp 15-16</ref></blockquote>Summary: Now, as the water of a tank, issuing through a hole, enters in the form of a channel to a number of fields, and just like them (the agricultural fields) assumes a rectangular or any other shape, so also the luminous mind (Antahkarana), issuing through the medium of the eye etc., goes to the space occupied by objects such as a jar, and is modified into the form of a jar or any other object. That very modification of the mind is called a state (Vrtti).<ref name=":0" />
 According to the Vedanta philosophy when an organ perceives an object the mind transforms itself into the object. When, for instance, the eye sees a pot the mind projects itself through the eye and takes the form of the pot. When the Antahkarana becomes absolutely sure of the existence of the pot then it is known as Buddhi, but when it cannot determine whether it is a pot or something else, then it is called Manas. Similarly when the Antahkarana remembers an object it is denoted as Chitta. Lastly when it establishes the relationship of "I" or ‘mine' with the object as, for example in, ‘I know the object', ‘I am happy' or ‘mine is the happiness’, it is known as Ahamkara.