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* Ontologically (based on existence) 'aham,' represents 'being.'
* Ontologically (based on existence) 'aham,' represents 'being.'
* Transcendentally, 'aham,' is referred to as Atman and Purusha.
* Transcendentally, 'aham,' is referred to as [[Atman (आत्मन्)|Atman]] and [[Purusha (पुरुषः)|Purusha]].
* Empirically, 'aham,' is referred to as Jeeva, Dehin, Kshetrajna
* Empirically, 'aham,' is referred to as [[Jiva (जीवः)|Jiva]] (person), Dehin (physical body), Kshetrajna
* Psychologically, 'aham,' is referred to as Ahamkara, Jnatr, Bhoktr, Karta and so on.
* Psychologically, 'aham,' is referred to as Ahamkara, Jnatr (knower), Bhoktr (enjoyer/sufferer), Karta (doer) and so on.
== Ahamkara in Various Texts ==
=== Upanishads ===
In Prashnopanishad, ahamkara is listed along with buddhi, manas and chitta.<ref name=":0" />
....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>
...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.
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 with following metaphors and descriptions (Slokas 297-310): It is vikara, dushta, rahu, powerful wild serpent, 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). Even after it is completely controlled, it should not be given scope through sense objects. If it is given, it is like watering a withering lemon plant that will come into life.
== Ahamkara - Self and Identity ==
== Ahamkara - Self and Identity ==
The fundamental questions - who identifies with non-self, who has to make the discrimination between non-self and Self, and who has to make the conscious attempt to dis-identify with non-self, have always challenged the mankind. Ancient Indian seers posit ahamkara, regarded as one of the antahkaranas ("the inner instrument," mind) as the one involved in this process.
The fundamental questions - who identifies with non-self, who has to make the discrimination between non-self and Self, and who has to make the conscious 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
| rowspan="3" |Sankhya named it Antahkarana. Yoga named it Chitta
| rowspan="3" |Nyaya named it Manas
| rowspan="4" |Vedanta named it Antahkarana.
|-
!Buddhi
|-
!Ahamkara
|-
!Chitta
|
|
|}
== Components of Ahamkara ==
== 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:
individuality (vaishishtya)
* individuality (vaishishtya)
* separation-differentiation (dvaita bhava)
separation-differentiation (dvaita bhava)
* agency (kartatva)
* identification (abhimana)
agency (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) (Salagame et al. 2005, p. 75).
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) (Salagame et al. 2005, p. 75).
== Ahamkara and Personal Growth ==
== Ahamkara and Personal Growth ==
== Ahamkara Vs Ego ==
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]