Changes

Antahkarana (Samskrit: अन्तःकरण), corresponds to what is called the mind as per Advaita philosophy. It is the internal instrument that enables one to know, feel, and act. The mind constitutes the totality of mental states and the processes that give rise to them. Both [[Yoga Darshana (योगदर्शनम्)|Yoga]] and Advaita Vedanta consider mind as physical. It is the composite of awareness and response systems.<ref name=":2">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Page 102-106)</ref> Since Antahkarana, a component of the sukshma sharira, has four functionalities viz., [[manas (मनः)]], [[buddhi (बुद्धिः)]], [[ahamkara (अहंकारम्)]] and [[chitta (चित्तम्)]], it is described as Antahkarana Chatushtaya.

 

Antahkarana (Samskrit: अन्तःकरण), corresponds to what is called the mind as per Advaita philosophy. It is the internal instrument that enables one to know, feel, and act. The mind constitutes the totality of mental states and the processes that give rise to them. Both [[Yoga Darshana (योगदर्शनम्)|Yoga]] and Advaita Vedanta consider mind as physical. It is the composite of awareness and response systems.<ref name=":2">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Page 102-103)</ref> Since Antahkarana, a component of the sukshma sharira, has four functionalities viz., [[manas (मनः)]], [[buddhi (बुद्धिः)]], [[ahamkara (अहंकारम्)]] and [[chitta (चित्तम्)]], it is described as Antahkarana Chatushtaya.

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

=== बुद्धिः ॥ Buddhi ===

=== बुद्धिः ॥ Buddhi ===

<blockquote>निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा । (Tattvabodha)<ref name=":3" /></blockquote>The buddhi (intellect) is of the nature of decision, and the presiding deity is Brahma. It is a faculty of discrimination, which distinguishes between what is right and wrong.

<blockquote>निश्चयात्मिका बुद्धिः । बुद्धेर्ब्रह्मा । (Tattvabodha)<ref name=":3" /></blockquote>The buddhi (intellect) is of the nature of decision, and the presiding deity is Brahma. It is a faculty of discrimination, which distinguishes between what is right and wrong. It is considered to be the chief instrument in one's cognitive activity.

Vedantasara mentions,"बुद्धिर्नाम निश्चयात्मिकान्तःकरणवृत्तिः।" (Vedantasara.65)<ref name=":5" />  

Vedantasara mentions,"बुद्धिर्नाम निश्चयात्मिकान्तःकरणवृत्तिः।" (Vedantasara.65)<ref name=":5" />  

<blockquote>सङ्कल्पविकल्पात्मकं मनः । मनसो देवता चन्द्रमाः । (Tattvabodha)<ref name=":3" /></blockquote>The manas is of the nature of indecision. Sankalpa and vikalpa are binary states of mind either in relation to thought or action. When a person makes a resolve or intent (samkalpa) about an object or to perform an action or seeks another alternative against the original intent (vikalpa) or action - then it is said to be a function of manas, a state where there is no firm resolve. The presiding deity of the manas is the moon. Manas constitutes the general indeterminate thinking. It is also the state where perception or gathering information from the outer world through the five senses of cognition or Jnanendriyas happens.<ref name=":5" /><ref name=":4">Certificate Course in Yoga by Indira Gandhi National Open University, New Delhi ([http://egyankosh.ac.in//handle/123456789/59797 Unit-9])</ref><blockquote>मनो नाम सङ्कल्पविकल्पात्मिकान्तःकरणवृत्तिः। अनयोरेव चित्ताहङ्कारयोरन्तर्भावः। (Vedantasara. 66-67)<ref name=":5" /> </blockquote>Chitta and egoism are included in the intellect and manas respectively.  

<blockquote>सङ्कल्पविकल्पात्मकं मनः । मनसो देवता चन्द्रमाः । (Tattvabodha)<ref name=":3" /></blockquote>The manas is of the nature of indecision. Sankalpa and vikalpa are binary states of mind either in relation to thought or action. When a person makes a resolve or intent (samkalpa) about an object or to perform an action or seeks another alternative against the original intent (vikalpa) or action - then it is said to be a function of manas, a state where there is no firm resolve. The presiding deity of the manas is the moon. Manas constitutes the general indeterminate thinking. It is also the state where perception or gathering information from the outer world through the five senses of cognition or Jnanendriyas happens.<ref name=":5" /><ref name=":4">Certificate Course in Yoga by Indira Gandhi National Open University, New Delhi ([http://egyankosh.ac.in//handle/123456789/59797 Unit-9])</ref><blockquote>मनो नाम सङ्कल्पविकल्पात्मिकान्तःकरणवृत्तिः। अनयोरेव चित्ताहङ्कारयोरन्तर्भावः। (Vedantasara. 66-67)<ref name=":5" /> </blockquote>Chitta and egoism are included in the intellect and manas respectively.  

Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind.   

Here the translation of manas as mind is not applied as Antahkarana which is of composite functionality is used to refer to mind (unless explicitly stated in Psychology section below).  

 

In AdvaitaVedānta, the basic features of manas are capabilities for cognitive differentiation and integration and for doubting and deciding. Also used for the aggregate of citta, buddhi, manas, and ahaṁkāra; the sensory mind; it is the perceiving faculty that receives the messages of the senses; the inner sense.<ref name=":6">Paranjpe, Anand. C. and Ramakrishna Rao, K. ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers.  2016. 341-348</ref>  

=== चित्तम् ॥ Chitta ===

=== चित्तम् ॥ Chitta (Citta) ===

<blockquote>चिन्तनकर्तृ चित्तम् । चित्तस्य वासुदेवः । (Tattvabodha)<ref name=":3" /></blockquote>Chitta (memory) is of the nature of thinking or recollection, ruled by the deity Vasudeva. The objects perceived by the manas through the five senses of cognition are stored in the Chitta/memory as impressions. Hence chitta is the storehouse of Karma and samskaras (impressions).<ref name=":4" />

<blockquote>चिन्तनकर्तृ चित्तम् । चित्तस्य वासुदेवः । (Tattvabodha)<ref name=":3" /></blockquote>Chitta (memory) is of the nature of thinking or recollection, ruled by the deity Vasudeva. The objects perceived by the manas through the five senses of cognition are stored in the Chitta/memory as impressions. Hence chitta is the storehouse of Karma and samskaras (impressions).<ref name=":4" />  

In  Vedantasara<ref name=":5">Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 48-49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection. Chitta is treated as one of the modifications of Antahkarana.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)<ref name=":5" /></blockquote>Meaning: Chitta (referred to as Memory) is that modification of the inner organ which remembers.

In  Vedantasara<ref name=":5">Swami Nikhilananda. ''Vedantasara of Sadananda. With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashrama. 1931. pp 48-49</ref>, Sadananda Yogindra describes Chitta as one of the Antahkarana vrittis which is involved in memory and recollection. Chitta is treated as one of the modifications of Antahkarana.<blockquote>अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम्।। (Vedantasara. 68)<ref name=":5" /></blockquote>Meaning: Chitta (referred to as Memory) is that modification of the inner organ which remembers.

=== अहंकारः ॥ Ahamkara ===

=== अहंकारः ॥ Ahamkara ===

<blockquote>अहंकर्ता अहंकारः । अहंकारस्य रुद्रः । (Tattvabodha)<ref name=":3" /></blockquote>Ahamkara (ego) is of the nature of doership governed by Rudra. It is the sense of I-ness, or the faculty of identity. It is the identification of ourselves with the outer world, which comes with Dehatma-bhava or identifying ourselves with the body.<ref name=":4" /><blockquote>अभिमानात्मिकान्तःकरणवृत्तिः अहङ्कारः। (Vedantasara. 69)<ref name=":5" /></blockquote>Egoism (Ahamkara) is that modification of the inner organ or instrument which is characterized by Self-consciousness.

<blockquote>अहंकर्ता अहंकारः । अहंकारस्य रुद्रः । (Tattvabodha)<ref name=":3" /></blockquote>Ahamkara (ego) is of the nature of doership governed by Rudra. It is the sense of I-ness, or the faculty of identity. It is the identification of ourselves with the outer world, which comes with Dehatma-bhava or identifying ourselves with the body.<ref name=":4" /><blockquote>अभिमानात्मिकान्तःकरणवृत्तिः अहङ्कारः। (Vedantasara. 69)<ref name=":5" /></blockquote>Egoism (Ahamkara) is that modification of the inner organ or instrument which is characterized by Self-consciousness.

== अन्तःकरणवृत्तिः॥ Antahkarana Vrtti ==

== अन्तःकरणवृत्तिः॥ Antahkarana Vrtti ==

=== The Process of Perception ===

=== The Process of Perception ===

In modern parlance, the perceptual process involves the mind (antaḥkaraṇa in its buddhi function) going out to the object via sensory channels. In perception the buddhi makes contact with the object via the sensory channels. This gives rise to modifications in the buddhi and vṛttis arise in the mind. Vṛttis are processed by the manas, which with its selective attention subjects the vṛttis to analysis, assimilation, and discrimination. Vṛttis thus become determinate and definitive; and are broken into subject–predicate relationship. This is the process by which the objects are reflectively apprehended. When, at the next stage, vṛttis are appropriated by the ahaṁkāra, which is the self-referencing system, they become associated with the person. Then one has the self-apprehension of the objects. With such self-referencing made possible by the ahaṁkāra and the determinate form given by the manas, vṛttis find themselves back in the buddhi with all the manifest modifications. Advaita makes a distinction between (a) the perception of an object and (b) the perception of object as object. The former involves the identity of cognitive (pramāṇa) and object consciousness (viṣaya caitanya). In the perception of the object as object, there is in addition to the identification of the object, an identification with the person who has that perception. For example, the person identifies that the rose is red, but he also knows that he knows about the redness of the rose. Here the vṛtti is referred to and appropriated by the [[Jiva (जीवः)|jiva]] (the empirical self).<ref name=":2" />

In modern parlance, the perceptual process involves the mind (antaḥkaraṇa in its buddhi function) going out to the object via sensory channels. In perception the buddhi makes contact with the object via the sensory channels. This gives rise to modifications in the buddhi and vṛttis arise in the mind. Vṛttis are processed by the manas, which with its selective attention subjects the vṛttis to analysis, assimilation, and discrimination. Vṛttis thus become determinate and definitive; and are broken into subject–predicate relationship. This is the process by which the objects are reflectively apprehended. When, at the next stage, vṛttis are appropriated by the ahamkara, which is the self-referencing system, they become associated with the person. Then one has the self-apprehension of the objects. With such self-referencing made possible by the ahaṁkāra and the determinate form given by the manas, vṛttis find themselves back in the buddhi with all the manifest modifications. Advaita makes a distinction between (a) the perception of an object and (b) the perception of object as object. The former involves the identity of cognitive (pramāṇa) and object consciousness (viṣaya caitanya). In the perception of the object as object, there is in addition to the identification of the object, an identification with the person who has that perception. For example, the person identifies that the rose is red, but he also knows that he knows about the redness of the rose. Here the vṛtti is referred to and appropriated by the [[Jiva (जीवः)|jiva]] (the empirical self).<ref name=":2" />

== Antahkarana and Psychology ==

== Antahkarana and Psychology ==

The tendencies of the mind (Antahkarana) as the inner instrument (manas + intellect + mind + ego + heart) impact the daily life and hence it is imperative for a person to understand these states of the mind. Is the term "Manovijnana" an accurate translation of psychology? Because in the West, the term" "psyche" has a history of its own and is used in cultural-scientific-philosophical temperaments. While in India, the manas is a part of the Antahkarana which constitutes the intellect, the memory and the ego along with manas. Therefore, while the term 'Antahkarana' may possibly be a near translation  for psychology, there are still practical difficulties in defining Indian psychology. The psychological aspects within Antahkarana must be defined in such a way that they do not encroach upon the realm of spirituality and yet enable one to analyse and teach how to evaluate problems in life in general. In the Vedas, the Upanishads, Sahitya and the Darshanas, many qualitative and analytical facts are given about manas, which require further discussion in the context of the Antahkarana.<ref>Aggarwal, Piyush. “[https://www.academia.edu/35964554/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%B7_%E0%A4%A0_%E0%A4%AE%E0%A5%87%E0%A4%82_%E0%A4%85%E0%A4%A8_%E0%A4%A4%E0%A4%83_%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0_%E0%A4%B6_pdf Yogavasisth Me Antahkarana Vimarsh].” ''International Journal of Hindi Research'' 3, no. 1 (January 2017): 58–60.</ref>

The tendencies of the mind (Antahkarana) as the inner instrument (manas + intellect + mind + ego + heart) impact the daily life and hence it is imperative for a person to understand these states of the mind. Is the term "Manovijnana" an accurate translation of psychology? Because in the West, the term" "psyche" has a history of its own and is used in cultural-scientific-philosophical temperaments. While in India, the manas is a part of the Antahkarana which constitutes the intellect, the memory and the ego along with manas. Therefore, while the term 'Antahkarana' may possibly be a near translation  for psychology, there are still practical difficulties in defining Indian psychology. The psychological aspects within Antahkarana must be defined in such a way that they do not encroach upon the realm of spirituality and yet enable one to analyse and teach how to evaluate problems in life in general. In the Vedas, the Upanishads, Sahitya and the Darshanas, many qualitative and analytical facts are given about manas, which require further discussion in the context of the Antahkarana.<ref>Aggarwal, Piyush. “[https://www.academia.edu/35964554/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%B7_%E0%A4%A0_%E0%A4%AE%E0%A5%87%E0%A4%82_%E0%A4%85%E0%A4%A8_%E0%A4%A4%E0%A4%83_%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%B5%E0%A4%BF%E0%A4%AE%E0%A4%B0_%E0%A4%B6_pdf Yogavasisth Me Antahkarana Vimarsh].” ''International Journal of Hindi Research'' 3, no. 1 (January 2017): 58–60.</ref>

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]