Ahamkara

vibration or a what you call pulsation or a desire that initiates srishti

at this level avyatta is the karana sharira of the cosmos the unmanifest from which Mahat, Ahankara, Tanmatras and Mahabudhas and all gross creation evolves sequentially.

This is the Sankhya approach.

In the Vedas also it is used.

Karma theory for the Karana.

Whereas in the Sankhya philosophy, it is the presence of the Purusha and the Prakriti gets agitated.

And the desire from the Prakriti is the reason why the Mahat, Ahankara, Tanmatra, Mahabhutas and the whole creation stage

by stage comes up.

Narayana Khila Guru Bhagavan Namaste Prakritim Mahat Ahankar Asha Matra Shabu Tanya Pi Hrida Pi Dasakshi Ten shloka says Kapila says to Devahuti, his mother, like this.

Prakriti, Mahat, Ahankara with the five sensory organs are Tanmatras, Art, five Gyanendrayas, and 5 Karmendriyas totally become 24 elements.

Then, when Purusha Tattva is the 25th element, like this, apart from Purusha, the rest are entirely belonging to Takriti.

In the next sloka, he says, you in the form of that Purusha alone is not bound by any factors like hunger, thirst, etc.

Aber das ist, worunter Menschen leiden.

Warum leiden sie darunter? Den nächsten Teil des Verstandes beschreiben wir als Ahankara.

Ahankara bedeutet, du als Kanada-Mensch wirst denken Ego.

Nein, nein, nein.

Ahankara bedeutet Identität.

Was ist die Identität, die du erschaffst, welche dieses Messer hält? Dieses Messer wird entsprechend deiner Identität geschwungen.

Schau, im Moment ist das ein heikles Beispiel, aber du weißt, ich bewege mich ständig nahe am Ärger.

Ich, wenn ich mir die gegenwärtigen Menschen anschaue, sehe ich das.

In the Aparaprakriti, he has included Panchabhutas, the five Mahabhutas.

Then he said Mano, Buddhi, Ahankara.

So the Sushma Sharira is included in the Apara Prakriti.

Plus the Pancha Mahabudha is

The smriti, remembrance of Brahman, anusmara operates at the level of the andhakarana, the inner seat of consciousness, whereas while the yudha operates at the level of sharira indriya, mana.

the outer instruments.

When the Andhakarna is Mayi Arpida, surrender to the Brahman, it does not precipitate the outer activity as a Ahankara activity or the ego-driven activity.

The body instrument fights, the Andhakarna rests in Brahman.

It is not the mind, not the intellect, not the buddhi or memory.

No, not even the Ahankara.

It is not a deity.

It is not the Jeeva.

And what we mean is someone who is enlightened, still there is the appearance of a life, appearance of a person, appearance of transaction, but it can be done from an enlightened perspective.

See, when you ask this question, who was asking this question, who was answering, it is only the Ahamkara which is in

play.

Right? Ahamkara is asking the question and Ahamkara is answering the question.

Right? And as Atma, it is only that, you know, be silent.

It's just that.

right

I can paraphrase that too, Subha.

In Sankhya psychology also, ahankara.

Literally, ahankara, if we translate, will become eye-maker.

Ahankara.

And it's taken as a most ordinary function of the mind.

There's a definition of that also.

And Maa is again Maya because there is two.

That is why it is Ahankara.

So, it is the ahankara which tells us, you know, katrutva, bokrutva.

That I like this, I don't like this.

It is the Manas and discrimination.

Basically, radiation or knowledge or illumination is basically because of Buddhi.

And Chandrama is the ego or the Ahankara.

Now, what is it saying? It is saying Bhuriti Agni.