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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 102-103)</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.

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 102-103)</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.

== Introduction ==

== परिचयः॥ Introduction ==

Antahkarana is a term for mind, is an internal organ,  functionally distinguished into (1) the '''buddhi''' (executive system) (2) '''ahamkara''' (self-referencing system) and (3) '''manas''' (central processing system which is subdivided into manas and (4) '''chitta''' in Advaita) connected to the sensory-motor system (jnana karma indriyas). In Advaita vedanta, while functions of buddhi, ahamkara and manas are similar to those in Yoga, the Antahkarana being four fold, includes [[Chitta (चित्तम्)|chitta]] as having the function of smriti or recalling.<ref name=":2" />

Antahkarana is a term for mind, is an internal organ,  functionally distinguished into (1) the '''buddhi''' (executive system) (2) '''ahamkara''' (self-referencing system) and (3) '''manas''' (central processing system which is subdivided into manas and (4) '''chitta''' in Advaita) connected to the sensory-motor system (jnana karma indriyas). In Advaita vedanta, while functions of buddhi, ahamkara and manas are similar to those in Yoga, the Antahkarana being four fold, includes [[Chitta (चित्तम्)|chitta]] as having the function of smriti or recalling.<ref name=":2" />

# Manas - the information synthesizing faculty

# Manas - the information synthesizing faculty

== Four Kinds of Mental States ==

== वृत्तिश्चतुर्विधा ॥ Four Kinds of Mental States ==

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>   

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>   

== Origin and Components of Antahkarana ==

== Origin and Components of Antahkarana ==

Tattvabodha, by Shri Adishankaracharya, succinctly summarizes that Antakarana is formed from the total sattvik aspect of the five elements or panchamahabhutas.

Tattvabodha, by Shri Adishankaracharya, succinctly summarizes that Antakarana is formed from the total sattvik aspect of the five elements or panchamahabhutas.<blockquote>एतेषां पञ्चतत्त्वानां समष्टिसात्विकांशात् 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></blockquote>They are governed by the antahkarana devatas (अन्तःकरणदेवताः)

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>  

Vedantasara mentions,"बुद्धिर्नाम निश्चयात्मिकान्तःकरणवृत्तिः।" (Vedantasara.65)<ref name=":5" />  

They are governed by the antahkarana devatas (अन्तःकरणदेवताः)

Here buddhi (intellect) is a modification of the internal instrument (Antahkarana) which helps in determining the real nature of the object.

=== Buddhi ===

=== मनः ॥ Manas ===

निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा । (Tattvabodha)<ref name=":3" />

<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.

 

 

 

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 name=":4">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.   

Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind.   

=== चित्तम् ॥ Chitta ===

 

<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" />

=== Chitta ===

चिन्तनकर्तृ चित्तम् । चित्तस्य वासुदेवः । (Tattvabodha)<ref name=":3" />

 

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" />

 

 

 

 

अहंकर्ता अहंकारः । अहंकारस्य रुद्रः । (Tattvabodha)<ref name=":3" />

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 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.

अभिमानात्मिकान्तःकरणवृत्तिः अहङ्कारः।

<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.

== Antahkarana Vrtti ==

== अन्तःकरणवृत्तिः॥ Antahkarana Vrtti ==

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" />

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.

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.<ref name=":5" />

=== The Process of Perception ===

=== 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 (the empirical self). (Dharmarājadhvarīndra 1942, pp. 58–59).<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 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" />

== Antahkarana and Psychology ==

== Antahkarana and Psychology ==