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→Ahamkara and Personal Growth
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.
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|Adapted from Concept Ahamkara: Theoretical and Empirical Analysis by Prof. S. K. Kiran Kumar, et al.,|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>
=== 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):
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" />
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" />
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><blockquote>विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥ (Vive. Chud. 107)<ref name=":5" /></blockquote>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" />
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><blockquote>विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥ (Vive. Chud. 107)<ref name=":5" /></blockquote>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" />
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" /> According to Sankhyan cosmogony, the Mahat (or intellect) gives rise to the Ahamkara in the Purushas, which manifests in a persistent tendency towards, self-preservation and self-assertion of individual beings.
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>
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>
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>
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 school of thought advocates that ahamkara can be burnt by the fire of Jnana (knowledge).
* Visishtadvaita recommends devotion and self-surrender.
* Visishtadvaita recommends devotion and self-surrender.
* Yoga sutras prescribe deep meditation.
* Yoga sutras prescribe deep meditation.
Advaita asks interested persons to focus directly on the texts such as Upanishads, to help discriminate the transcendental Self beyond his or her Ahamkara (which is wrapped in ongoing thoughts and emotions). Both Advaita Vedantins, as well as, the Sankhya Yoga systems consider Ahamkara to be the seat of pleasure and pain rather than the true Self.<ref name=":7" />
Srinivasan, interpreting the views of the Visistadvaita Vedanta of Ramanuja, states thus, ‘Ahamkara is characterized by the contracted consciousness of the individual whereby he imposes on himself artificial and ego-centric “separative” limitation, conceives himself as divided from “God” and opposed to other individuals and lands himself in a state of struggle and suffering in the pursuit of selfish desires. This is the state of human bondage or inauthentic existence. Only by transcending this state of ahamkara can the true status of the individual soul be realized.’<ref name=":0" />
== 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.<ref name=":3" />
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 ==
Ego, in psychoanalytic theory, is that portion of the human personality which is experienced as the “self” or “I” and is in contact with the external world through perception. It is said to be the part that remembers, evaluates, plans, and in other ways is responsive to and acts in the surrounding physical and social world. Freudian 'ego' was an approach to understand the self and behavior in terms of the external world, whereas the Indian 'ahamkara' refers to the inherent I-ness, in terms of the internal experience of individuating principle, a feeling of distinction and uniqueness.<ref name=":1" />
Ego, in psychoanalytic theory, is that portion of the human personality which is experienced as the “self” or “I” and is in contact with the external world through perception. It is said to be the part that remembers, evaluates, plans, and in other ways is responsive to and acts in the surrounding physical and social world. Freudian 'ego' was an approach to understand the self and behavior in terms of the external world, whereas the Indian 'ahamkara' refers to the inherent I-ness, in terms of the internal experience of individuating principle, a feeling of distinction and uniqueness.<ref name=":1" />
Freud and other early psychoanalysts used the concept of ego to include both the identity sense as well as other functions collectively referred to as a secondary thinking process. Later day scholars like Bellak considered sense of identity or self sense (ahamkara in the Indian context) as one of the 12 Ego functions. The term 'self' was used to refer to the sense identity while retaining the term 'ego' for the many secondary process functioning of the mind. According to Kiran Kumar concept ahamkara and the concept of self as proposed by self-psychologists are nearer to each other than the psychoanalytic concept of ego functions.<ref name=":0" />
In modern psychology due to non-recognition of the possibility of a transcendent Self (which is regarded as true Self), all the discussions on self terminate at the level of bio-psychosocial identity. Neither Atman nor jiva are accepted as real. Therefore, the notions like life after death, reincarnation, and transcendence are view with suspicion. Western psychoanalysts find it difficult to appreciate the possibility of transcendence because it involves going beyond the personal identity or ego. In this context, of far reaching clinical significance is the debate that attempts at transcendence lead to psychopathology. Kiran Kumar clarifies that such issues are semantic in nature and they arise due to incorrect translation of concepts from one language to another. For example, Upanishads exhort that one should lose ahamkara (the sense of false identity) and not buddhi or vijnana in order to realize the atman, which is the true identity. In this process of discrimination between anatman (non-Self) and Atman (Self) buddhi or vijnana plays an important role. Indian traditions have emphasized that one should go beyond the limited identification, but certainly not lose those ego-functions which keep a person sane.<ref name=":0" />
== References ==
== References ==
[[Category:Vedanta]]
[[Category:Vedanta]]