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=== 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>
=== Vedanta ===
=== Vedanta ===
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 upon with following metaphors and descriptions (Slokas 297-310): It is vikara, dushta, rahu, powerful wild serpent, a 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). It should not be given scope through sense objects even after it is completely controlled. If it is given, it is like watering a withering lemon plant that will come to 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 upon with following metaphors and descriptions (Slokas 297-310): It is vikara, dushta, rahu, powerful wild serpent, a 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). It should not be given scope through sense objects even after it is completely controlled. If it is given, it is like watering a withering lemon plant that will come to life.<ref name=":0" />
=== Shrimad Bhagavad Gita ===
Ahamkara simply put is the feeling of "I am." It is described as the state of mind where the notion of individuality comes into play. Bhagavadgita clarifies that Karma or action, be it of temporal or spiritual class, is completely driven by the Gunas in Prakriti. Nature (Prakriti or Pradhana) is the equipoised state of the three Gunas or energies. Changing levels of these energies or Gunas bring about modifications of Prakriti, manifesting as the body-mind-sense complex.<ref name=":2">Bhagavad Gita ([https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=3&field_nsutra_value=27&htshg=1&scsh=1&etpurohit=1&etgb=1&setgb=1&etadi=1 With Translations])</ref><blockquote>प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः। अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।3.27।। (Bhag. Gita. 3.27)<ref name=":2" /></blockquote>All Actions are performed, in all cases, by the three Gunas, by the modifications in the form of body and organs born of Nature. Ahankara-vimudha-atma (अहङ्कारविमूढात्मा), one who is deluded by Ahamkara, thinks, thus; 'Aham, karta, I am the doer.' Ahankara is self-identification with the aggregate of body and organs. He whose atma, mind, is vimudham, deluded in diverse ways, by that (ahankara) is ahankara-vimudha-atma. He who imagines the characteristics of the body and organs to be his own, who has self-identification with the body and the organs, and who, through ignorance, believes the activities to be his own, he thinks, 'I am the doer of those diverse activities.'<ref name=":2" />
== Ahamkara - Self and Identity ==
== Ahamkara - Self and Identity ==
== Ahamkara in different schools of thought ==
== Ahamkara in different schools of thought ==
Ahamkara is the root of all vrittis or mental modifications. Destruction of ahamkara leads to removal of [[Kleshas (क्लेशाः)|kleshas]] and all the mental modes of psychosis will die automatically. Different schools of thought suggested different ways for the removal of ahamkara.<ref>Safaya, Raghunath. (1976) ''Indian Psychology, A critical and historical analysis of the psychological speculations in Indian Philosophical Literature.'' New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Pages 325-326)</ref>
Ahamkara is the root of all vrittis or mental modifications. Destruction of ahamkara leads to removal of [[Kleshas (क्लेशाः)|kleshas]] and all the mental modes of psychosis will die automatically. Different schools of thought suggested different ways for the removal of ahamkara.<ref name=":3">Safaya, Raghunath. (1976) ''Indian Psychology, A critical and historical analysis of the psychological speculations in Indian Philosophical Literature.'' New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd. (Pages 325-326)</ref>
* Advaita advocates that ahamkara can be burnt by the fire of Jnana (knowledge).
* Advaita advocates that ahamkara can be burnt by the fire of Jnana (knowledge).
== Ahamkara and Personal Growth ==
== Ahamkara and Personal Growth ==
In a child Ahamkara is faint but it develops day by day by the accumulation of desires, fears, Vasanas etc.
In a child Ahamkara is faint but it develops day by day by the accumulation of desires, fears, Vasanas etc.<ref name=":3" />
== Ahamkara Vs Ego ==
== Ahamkara Vs Ego ==