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Line 62: − + − + + + + + + − भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)+ − This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism. + − '''Tattvabodha''' describes Ahamkara as अहंकर्ता अहङ्कारं । Ahamkara is of the nature of the notion of doership.+ − === Nature and Function of Ahamkara ===+ − Nature and function of ahamkara are lucidly explained in Viveka Chudamani of Shankaracharya. Shankaracharya defines ahamkara, thus:<blockquote>अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । अहमित्यभिमानेन तिषठत्याभासतेजसा ॥ १०५ ॥</blockquote>Antahkarana itself dwells in the sensory and motor organs and in the body as aham with abhimana (अहमित्यभिमानेन) in the reflected brightness of atman.<ref name=":0" /><blockquote>अहङ्कारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०६ ॥ (Vive. Chud. 105-106)<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A5%87%E0%A4%95%E0%A4%9A%E0%A5%82%E0%A4%A1%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83 Viveka Chudamani]</ref></blockquote>That itself is to be understood as ahamkara, which due to abhimana becomes karta (doer) and bhokta (enjoyer) and also due to its association with sattva and other gunas will have avasthatraya (waking, dream and sleep states).<ref name=":0" /> − From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has ananda as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" /> + − Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>+ Line 83:
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→Components of Ahamkara
=== 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 ===
=== Shrimad Bhagavad Gita ===
... प्रकृतेर्महान्महतोऽहंकारोऽहंकारात्पञ्च ... (Samk. Darsh. 1.61)<ref>Samkhya Darshana ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D Full Text])</ref>
... प्रकृतेर्महान्महतोऽहंकारोऽहंकारात्पञ्च ... (Samk. Darsh. 1.61)<ref>Samkhya Darshana ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%AE%E0%A5%8D Full Text])</ref>
Summary: Prakriti caused mahat, described as the Hiranyagarbha of Veda or the state which developed into the primordial fireball of the modern science. Mahat in turn gave rise to Ahamkara.<ref name=":4">Verma, Keshav Dev. ''Vedic Physics''. 1st ed. Delhi, India: Motilal Banarsidass, 2008.</ref>
Summary: Prakriti caused mahat, described as the Hiranyagarbha of Veda or the state which developed into the primordial fireball of the modern science. Mahat in turn gave rise to Ahamkara.<ref name=":4">Verma, Keshav Dev. ''Vedic Physics''. 1st ed. Delhi, India: Motilal Banarsidass, 2008. (Pages 23-25)</ref>
Though the traditional or conventional meaning of Ahamkara is taken as ego or conceit, the Samkhya expression communicates the meaning of "individuality of self." It is this sense that it covers the entire lot of manifestations collectively known as the Jagat. All manifestations, without exception, emerged from Mahat possessing one fundamental characteristic of being unique in creation. In the visible human world, each person uses the term I for his/her own self, excluding even the near and dear ones.<ref name=":4" />
Though the traditional or conventional meaning of Ahamkara is taken as ego or conceit, the Samkhya expression communicates the meaning of "individuality of self." It is this sense that it covers the entire lot of manifestations collectively known as the Jagat. All manifestations, without exception, emerged from Mahat possessing one fundamental characteristic of being unique in creation. In the visible human world, each person uses the term I for his/her own self, excluding even the near and dear ones.<ref name=":4" />
In the '''Bhagavadgita''', Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature.
In the '''Bhagavadgita''', Shri Krishna mentions Ahamkara as one of the eight-fold Prakriti of divine nature. <blockquote>भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा।।7.4।। (Bhag. Gita. 7.4)</blockquote>This Prakrti of Mine is divided eight-fold thus: earth, water, fire, air, space, mind, intellect and also egoism.
'''Tattvabodha''' describes Ahamkara as अहंकर्ता अहङ्कारं । Ahamkara is of the nature of the notion of doership.
=== Nature and Function of Ahamkara ===
Nature and function of ahamkara are lucidly explained in Viveka Chudamani of Shankaracharya. Shankaracharya defines ahamkara, thus:<blockquote>अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि । अहमित्यभिमानेन तिषठत्याभासतेजसा ॥ १०५ ॥</blockquote>Antahkarana itself dwells in the sensory and motor organs and in the body as aham with abhimana (अहमित्यभिमानेन) in the reflected brightness of atman.<ref name=":0" /><blockquote>अहङ्कारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०६ ॥ (Vive. Chud. 105-106)<ref name=":5">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B5%E0%A5%87%E0%A4%95%E0%A4%9A%E0%A5%82%E0%A4%A1%E0%A4%BE%E0%A4%AE%E0%A4%A3%E0%A4%BF%E0%A4%83 Viveka Chudamani]</ref></blockquote>Meaning: Know that it is ahamkara, which due to abhimana (identifying itself with the body) becomes karta (doer) and bhokta (enjoyer) and in its association with sattva and other gunas will assume avasthatraya (the three states of waking, dream and sleep).<ref name=":0" /><ref name=":6">Swami Madhavananda. ''Vivekachudamani of Sri Sankaracharya, Text with English Translation, Notes and an Index''. Almora, Mayavati, India: The Advaitha Ashrama, 1921. (Page 43)</ref>
विषयाणामानुकूल्ये सुखी दुःखी विपर्यये ।
सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥ (Vive. Chud. 107)<ref name=":5" />
Meaning: When the sense-objects are favorable it (Ahamkara) becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of Ahamkara (egoism) and the not of the ever-blissful Atman.<ref name=":6" />
From this text it is clear that ahamkara is the cause of a Jiva's experience of happiness and sadness under favorable and unfavorable circumstances and therefore sukha and dukkha are the dharmas of ahamkara and not that of atman which has [[Sukha and Ananda (सुखानन्दश्च)|Ananda]] as its characteristic. Thus ahamkara is related to the bio-psycho-social aspects of human nature. Abhimana (identification with I-sense) is the essence of ahamkara.<ref name=":0" />
Prof. Rao describes Ahamkara in modern terms as follows: <blockquote>The general consciousness which is undifferentiated and rudimentary in course of time gets individuated. It acquires a subjective frame of reference and the process of individuation is afoot. This state, a further development of the capacity to be conscious of objects may be designated as self-consciousness. The Samkhya theory has brought into currency, the expression―ahamkara” to denote this. This is a word which superficially signifies "I making." </blockquote>Vivekachudamani enlightens us about the bondage of man and karmik cycle. <blockquote>अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसम्पातहेतुः ।
येनैवायं वपुरिदमसत्सत्यमित्यात्मबुद्धया पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् ॥ १३९ ॥ (Vive. Chud. 139)<ref name=":5" /></blockquote>Summary: The misconstrual of the non-self as self ties a man to egoism, and it is this tie (bandha) which leads to the suffering of the cycle of birth and death. Having considered the body to be real and construing it to be the “me,” the jiva nurtures it and protects it by following its desires. The ego thus becomes trapped in a reality of its own (mis)construal-like a moth in its cocoon.<ref>Paranjpe, Anand C. ''Self and Identity in Modern Psychology and Indian Thought''. Path in Psychology Ser. New York: Kluwer Academic Publishers, 2006. <nowiki>https://doi.org/10.1604/9780306471513</nowiki>.</ref>
=== Components of Ahamkara ===
=== Components of Ahamkara ===
* individuality (vaishishtya)
* individuality (vaishishtya)
* separation-differentiation (dvaita bhava)
* separation-differentiation (dvaita bhava)
* agency (kartatva)
* agency or doership (kartatva)
* identification (abhimana)
* 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).<ref name=":0" /> Ahamkara is an expression of exclusivity, the self of the person using it, excluding the other person. This exclusive distinctiveness is the dominant characteristic of the creation, be it physical or biological. Each unit of creation enjoys its individuality among the whole mass of physical existence. Each piece of creation, big or small, bears its originality, just like the thumb impressions of individuals, there are no duplicates. Ahamkara is the identity mark of creation.<ref name=":4" />
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).<ref name=":0" /> Ahamkara is an expression of exclusivity, the self of the person using it, excluding the other person. This exclusive distinctiveness is the dominant characteristic of the creation, be it physical or biological. Each unit of creation enjoys its individuality among the whole mass of physical existence. Each piece of creation, big or small, bears its originality, just like the thumb impressions of individuals, there are no duplicates. Ahamkara is the identity mark of creation.<ref name=":4" /> This uniqueness of creation extends to the entire process of creation. No two stars or planets are the same, neither is the period of their duration, nor their distances. The same is the state of being of all atoms, molecules or compounds. No two days are the same nor any two nights, the reach of Ahamkara covers past, present and future.
== Ahamkara in different schools ==
== Ahamkara in different schools ==