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Ahamkara () is one of the functions of the mind. It is a concept related to self and identity. 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 as 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 of 'aham,' a Sanskrit term.   

Ahamkara (Samskrit: अहंकारम्) is one of the functions of the mind. It is a concept related to self and identity. 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 as 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 of '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 own achievements. ‘Arrogance’ on the other hand refers to an individual’s exaggerated sense of self-importance.<ref name=":0">Salagame, Kiran Kumar. "''Concept Ahamkara: Theoretical and Empirical Analysis.''” In K. R. Rao & S. B. Marwaha (Eds.) ''Towards a spiritual psychology: Essays in Indian Psychology.'' (pp. 97-122). New Delhi: Samvad India Foundation. 2005.</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 own achievements. ‘Arrogance’ on the other hand refers to an individual’s exaggerated sense of self-importance.<ref name=":0">Salagame, Kiran Kumar. "''Concept Ahamkara: Theoretical and Empirical Analysis.''” In K. R. Rao & S. B. Marwaha (Eds.) ''Towards a spiritual psychology: Essays in Indian Psychology.'' (pp. 97-122). New Delhi: Samvad India Foundation. 2005.</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Attempts at answering the question, 'who am I,' have progressed in two distinct directions,<ref name=":0" />

Attempts at answering the question, 'who am I,' have progressed in two distinct directions, in Indian traditions,<ref name=":0" />

* inwardly through introspection and intuition  

* inwardly through introspection and intuition  

# '''Transcendental level''' (beyond ordinary experience, thought or belief, non-physical realm) - A level at which subject-object distinction is transcended.

# '''Transcendental level''' (beyond ordinary experience, thought or belief, non-physical realm) - A level at which subject-object distinction is transcended.

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.  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" />   

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" />   

* Ontologically (based on existence) 'aham,' represents 'being.'

* Ontologically (based on existence) 'aham,' represents 'being.'

=== Upanishads ===

=== Upanishads ===

In Prashnopanishad, ahamkara is listed along with buddhi, manas and chitta.<ref name=":0" />

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>

....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>

'''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 to 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>

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.<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 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 ==

{| class="wikitable"

{| class="wikitable"

!Manas

!Manas

| rowspan="3" |Sankhya named it Antahkarana. Yoga named it Chitta

| rowspan="3" |'''Sankhya''' named it Antahkarana. '''Yoga''' named it Chitta

| rowspan="3" |Nyaya named it Manas

| rowspan="3" |'''Nyaya''' named the three components Manas

| rowspan="4" |Vedanta named it Antahkarana.

| rowspan="4" |'''Vedanta''' named all four together as Antahkarana.

|-

|-

!Buddhi

!Buddhi

|

|

|}

|}

== 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: