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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'. 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|Ahamkara is a part of the psychological self of an individual|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.   

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>

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>

# '''Empirical level''' (based on observations in the physical realm and scientific testing) - A level at which subject-object distinction operates.  

# '''Empirical level''' (based on observations in the physical realm and scientific testing) - A level at which subject-object distinction operates.  

# '''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.

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" />   

=== Upanishads ===

=== Upanishads ===

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>

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>

'''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 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>

'''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 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>

== Ahamkara - Self and Identity ==

== Ahamkara - Self and Identity ==

The fundamental questions - who identifies with non-self, who has to discriminate between non-self and Self, and who has to consciously 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" />

The fundamental questions - who identifies with non-self, who has to discriminate between non-self and Self, and who has to consciously 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]].

 

Schools differ in the number of functions included under [[Antahkarana Chatushtaya (अन्तःकरणचतुष्टयम्)|antahkarana]].  

{| class="wikitable"

{| class="wikitable"

!Manas

!Manas

=== 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 by recent scholars:  

* individuality (vaishishtya)

* individuality (vaishishtya)