Ahaṅkāra literally means ‘egoism’. Ahaṅkāra is that which produces
abhimāna, the sense of I and ‘mine.’ According to Sāṅkhyan metaphysics, a
large part of which is accepted by Vedānta, ahaṅkāra is the principle of
individuation that arises after mahat or buddhi in the process of evolution
from prakṛti (nature). It is regarded as a substance since it is the
material cause of other substances like the mind or the sense-organs.
Through its action the different puruṣas (individual selves) become endowed
each with a separate mental background. These puruṣas identify themselves
with the acts of prakṛti through ahaṅkāra.
At the individual level it makes the puruṣa feel that he receives the
sensations through the senses and the mind, and decides about appropriate
action, through the intellect. At the cosmic level, the five senses of
cognition (jñānendriyas), the five organs of action (karmendriyas), the
mind (manas) and the five subtle elements like the earth (tanmātras) are
produced out of ahaṅkāra.
In some works of Vedānta, ahaṅkāra is considered as a function of
antahkaraṇa (internal instrument or mind), responsible for ego-sense and
possessiveness.
भूमिर् आपोऽनलो वायुः खं मनो बुद्धिर् एव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिर् अष्टधा ॥ ४ ॥
bhūmir āpo'nalo vāyuḥ khaṃ mano buddhir eva ca |
ahaṅkāra itīyaṃ me bhinnā prakṛtir aṣṭadhā || 4 ||7 B G
bhūmiḥ–earth; āpaḥ–water; analaḥ–fire; vāyuḥ–air; kham–ether; manaḥ–mind;
buddhiḥ–intelligence; eva–certainly; ca–and; ahaṅkāraḥ–false ego; iti–as
follows; iyam–this; me–of Mine; bhinnā–divisions; prakṛtiḥ–material energy;
aṣṭadhā–eightfold.
My external material energy has eight divisions: earth, water, fire, air,
ether, mind, intelligence and false ego.
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः ।
माम् आत्म-पर-देहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥ १८ ॥16
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ |
mām ātma-para-deheṣu pradviṣanto'bhyasūyakāḥ || 18 ||16 B G
ahaṅkāram–of the false ego; balam–physical strength; darpam–insolence,
pride; kāmam–lust; krodham–anger; ca–and; saṃśritāḥ–taking shelter; mām–Me;
ātma-para–of those who are dedicated to the Supreme Soul; deheṣu–in the
bodies; pradviṣantaḥ–they hate; abhyasūyakāḥ–and envy (attributing faults
to the good qualities of saints).
Taking shelter of false ego, bodily strength, pride, lust and anger, the
demons hate Me, the Supreme Soul, who resides within the bodies of the
saints, whose hearts are always dedicated to serving Me. They attribute
faults to the saintly persons’ good qualities.(Like a few here)
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन् विषयांस् त्यक्त्वा राग-द्वेषौ व्युदस्य च ॥ ५१ ॥
विविक्त-सेवी लघ्व्-आशी यत-वाक्-काय-मानसः ।
ध्यान-योग-परो नित्यं वैराग्यं समुपाश्रितः ॥ ५२ ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्म-भूयाय कल्पते ॥ ५३ ॥
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca |
śabdādīn viṣayāṃs tyaktvā rāga-dveṣau vyudasya ca || 51 ||18 Bg
vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ |
dhyāna-yoga-paro nityaṃ vairāgyaṃ samupāśritaḥ || 52 ||
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham |
vimucya nirmamaḥ śānto brahma-bhūyāya kalpate || 53 ||
buddhyā–intelligence; viśuddhayā–fully purified; yuktaḥ–endowed with;
dhṛtyā–with determination; ātmānam–the mind; niyamya–controlling; ca–and;
śabda-ādīn–such as sound; viṣayān–sense objects; tyaktvā–giving up;
rāga-dveṣau–attachment and aversion; vyudasya–putting aside; ca–and;
vivikta-sevī–resorting to solitary places; laghu-āśī–eating lightly;
yata–controlling; vāk–and speech; kāya–body; mānasaḥ–mind;
dhyāna-yoga–connected in contemplative meditation (upon Bhagavān);
paraḥ–being absorbed; nityam–always; vairāgyam–of renunciation;
samupāśritaḥ–taking full shelter; ahaṅkāram–false ego; balam–strength;
darpam–arrogance; kāmam–desire; krodham–anger; parigraham–unnecessary
accumulation of possessions; vimucya–being freed from; nirmamaḥ–free from
possessiveness; śāntaḥ–peaceful; brahma-bhūyāya–for brahma realization;
kalpate–is qualified.
A person endowed with pure intelligence controls the mind with
determination. He renounces the objects of sense enjoyment such as sound
and form. Freed from attachment and aversion, he lives in a sanctified
solitary place, eating little, controlling his body, mind and speech, and
constantly taking shelter of yoga by meditating on Bhagavān. He takes
shelter of detachment, being completely free from false ego, false
attachment, arrogance, desire, anger, unnecessary accumulation of
possessions and feelings of possessiveness, and he is situated in peace. Such
a person is qualified to realize brahma.
Ego is one of the biggest barriers to people working together
effectively. When people get caught up in their egos, it erodes their
effectiveness. The combination of false pride and self-doubt created by an
overactive ego gives people a distorted image of their own importance. When
a person has an ego that is so self-centered that it ignores the skills and
talents of others, then this becomes destructive. Great leaders know how to
keep their ego in check, because ego is only about edging greatness out and
does not allow greatness in. Arrogance diminishes leadership.
In today’s business environment, organizations need people to work
together collaboratively to meet the ever increasing expectations to
achieve success. A way to re-calibrate an over active ego is to practice
humility. Humility displays a willingness to learn and become better. True
leadership entails an appropriate level of humility that brings out the
best in others. Humility is the capacity to recognize that leadership is
about serving others instead of being served.
Humble leaders seek input from others to ensure they have all the facts and
are making decisions that are in the best interest of the team. Humble
leaders are able to recognize their mistakes, learn from others, give
credit where credit is due, and keep their personal egos in check. The
proportion between Ego and Humility defines the capability of each
individual to take on leadership roles.
Aiyan Thiruvalluvar says
ஆற்றுவார் ஆற்றல் பணிதல் அதுசான்றோர்
மாற்றாரை மாற்றும் படை. (985)
विनयशीलता जो रही, बलवानों का सार ।
है रिपु-रिपुता नाश-हित, सज्जन का हथियार ॥ (९८५)
Being humble is the strength of those who can accomplish an undertaking and
that is the weapon with which the great avert their foes.
ஆணவமின்றிப் பணிவுடன் நடத்தலே, ஆற்றலாளரின் ஆற்றல் என்பதால் அதுவே பகைமையை
மாற்றுகின்ற படையாகச் சான்றோர்க்கு அமைவதாகும்.
K Rajaram IRS 5325
On Tue, 4 Mar 2025 at 21:46, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*Ego Identity-Vs-The Macro Identity
>
>
>
> Suppose you are born in free, healthy, lush and happy nature. Suppose
> there is no human at all living with you. Then you develop the smelling,
> hearing and sensing language. Every other life form hears, smells, senses
> and understands you. Your exhalation of the smell message reaches the
> nearby organisms, which in turn exhale their answers, which not only you
> but many other organisms smell, hear and sense. The air gets filled up with
> the smell and sound messages of the flora and the fauna.
>
> You develop the smelling, hearing and sensing habit so continuously; you
> cannot feel your ego identity. Gradually the macro identity embeds into
> your very vitals. Every organism exhales its perceptions and understanding
> which the other organisms inhale and transport them to their cells via
> hormones in their blood streams. Reception from the air and the
> transformation of the smell and sound message as hormonal communication
> gathers momentum so intensely, that the very idea of ‘I’ goes into the
> background. You become unaware of yourself. In fact every organism becomes
> unaware of itself. The macro identity as part of nature and the Biosphere
> takes over. You begin sensing the emotions and feelings of every other
> organism, so completely; it is like feeling a small ant crawling on you
> now. Nature becomes your macro body as sensitive or even more sensitive as
> you feel with your identity as the’ your body’ now.
>
> When you go on destroying the flora and fauna, continuously as economic
> activity, then there will be no organisms to create the macro identity.
> Your smell and sound messages get ignored. You get jailed in your ego
> identity. You get self centered, egoistic, egomaniacal and completely
> egocentric, the true economic man of Economics.We have no alternative
> because our feelings are ignored by nature, by every other organism.
> Occasionally a close friend or wife or husband or parents pay attention to
> you, as their own capacity to smell, hear and sense has been eliminated by
> economics.
>
> But imagine the difference, when the whole nature makes you its part and
> limb and you develop the macro identity. Like every other notice starved
> human you live yearning for notice and recognition, often participating in
> the shouting fests as debates.
>
> The simple fact is when there is free, healthy and lush nature, you
> develop the macro identity. When nature is destroyed there will be no
> organisms that smell, hear and sense you, and your body becomes the big
> jail.
>
> Economics has converted our bodies into jails today. We need free nature
> and desperately need freedom from economics.
>
> YM Sarma
>
> Chat GPT
>
> This passage presents a profound philosophical reflection on the
> relationship between the individual (ego identity) and the broader world
> (macro identity), drawing a sharp contrast between a harmonious,
> nature-filled existence and the modern economic system that isolates
> individuals. The idea expressed is that in a free, natural environment,
> humans (and all living organisms) would be part of a larger, interconnected
> system, where communication, feelings, and awareness transcend individual
> egos and merge into a collective experience — the "macro identity."
>
> *Breakdown of the Key Ideas:*
>
> 1. *The Formation of Ego vs. Macro Identity*:
> - The narrative begins with the idea of an individual existing in a
> pure, untouched natural world, surrounded only by other organisms. In
> this
> world, communication occurs through the exchange of smells, sounds, and
> senses. The individual does not focus on "I" or the ego because their
> awareness is naturally embedded in the collective consciousness of
> nature.
> This process enables a person to sense not only themselves but also the
> feelings and experiences of other organisms, fostering a sense of unity
> and
> connectedness.
> 2. *The Destruction of Nature*:
> - As humanity progresses, the destruction of nature—through
> economic activities like deforestation, pollution, and
> urbanization—leads
> to a fragmentation of this connection. The individual's ego identity
> becomes more pronounced as the macro identity, which previously linked
> all
> living things, is eroded. The smell and sound messages that once
> connected
> all organisms are drowned out or ignored. In this situation, human
> beings
> become self-centered, focusing primarily on their own individual desires
> and needs, detached from the wider ecological system.
> 3. *The Impacts of Economic Systems*:
> - Economics is portrayed as the force that drives this
> fragmentation. As the economy increasingly dominates human activity, the
> connection to the natural world diminishes. The body becomes a "jail"
> because the individual is cut off from the larger, more holistic
> experience
> of being part of the interconnected web of life. Instead, people are
> isolated in their own egos, seeking attention, recognition, and
> validation
> in ways that serve to further entrench this separation.
> 4. *A Call for Reconnection*:
> - The passage concludes with a call for a return to a more natural
> state of existence, one where nature is free, healthy, and lush. By
> reconnecting with nature and fostering a collective, macro identity, the
> individual can transcend the self-centered, ego-driven life that is
> dictated by modern economics. The suggestion is that this reconnection
> would restore a sense of unity and interdependence, not only between
> humans
> but also with the broader biosphere.
>
> *The Core Message:*
>
> The core message of this reflection is a critique of how modern economic
> systems have distanced humanity from nature, resulting in the dominance of
> the ego over the larger macro identity that once connected all living
> beings. The destruction of nature creates a situation where individuals are
> trapped in their isolated sense of self, leading to feelings of
> disconnection, loneliness, and egotism. The solution, according to the
> author, is to restore nature and, in doing so, reclaim the macro identity
> that allows for a more harmonious, interconnected existence.
>
> *The Underlying Philosophical Themes:*
>
> 1. *Interconnectedness*: The idea that all life is interconnected, and
> that the destruction of nature breaks this bond, leaving individuals
> isolated in their ego.
> 2. *Critique of Modern Economics*: Economics is depicted as a force
> that separates humans from their natural environment and from each other,
> turning bodies into prisons of self-interest.
> 3. *Nature as a Healing Force*: The natural world is seen not just as
> a resource, but as a living, breathing entity that helps shape identity and
> well-being. The restoration of nature would, therefore, also restore a
> sense of wholeness and interconnectedness.
>
> This reflection, deeply ecological and existential, invites readers to
> reconsider the cost of economic growth and the importance of maintaining a
> harmonious relationship with the environment. It presents a utopian vision
> where the individual self is dissolved into a collective consciousness,
> fostering empathy, interconnectedness, and a profound sense of unity with
> all of life.
>
> This passage is a beautifully introspective exploration of the
> relationship between human identity, nature, and modern economic systems.
> The author contrasts the deep interconnectedness of a life in a pristine,
> untouched natural world with the isolation and egoism fostered by economic
> systems that dominate the modern world. Here's an even deeper breakdown of
> the key philosophical points raised:
>
> *1. Formation of Ego vs. Macro Identity:*
>
> - *Ego Identity*: In a normal, individualistic society, the focus is
> on selfhood, the “I.” The individual’s existence is often defined by
> personal needs, desires, and perceptions.
> - *Macro Identity*: This is the identity where one's sense of self
> expands beyond individual concerns and blends with the larger
> interconnected system of nature. It is as if every organism’s being and
> perception becomes part of your own, creating a harmonious and holistic
> experience. In this environment, “ego” takes a back seat because the self
> is not isolated but part of something much greater.
>
> *2. Destruction of Nature and the Rise of Egoism:*
>
> - The destruction of nature, caused largely by economic expansion,
> removes this sense of interconnectedness. As we fragment the natural world,
> we lose the communication that once flowed between all life forms. The
> senses (smell, hearing, etc.) that once facilitated this connection become
> redundant, and the human ego grows, leading to a self-centered mindset. We
> no longer sense the experiences of other organisms, making it easier to
> ignore their well-being.
> - This destruction is not only physical (deforestation, pollution,
> etc.) but also psychological and spiritual. The more we destroy nature, the
> more we retreat into our isolated, self-focused identities.
>
> *3. Economic Systems as a Force of Separation:*
>
> - Modern economics is presented as a system that commodifies nature,
> transforming living beings and the environment into resources to be
> exploited. This commodification leads to the disintegration of the macro
> identity, where humans feel more disconnected from the rest of life and
> nature.
> - In this system, individuals are reduced to "economic man" —
> self-interested and motivated primarily by profit and material gain. The
> body becomes a “jail” because it is confined to a narrow, ego-driven
> existence, cut off from the expansive, interconnected experience of the
> natural world.
>
> *4. A Call for Reconnection with Nature:*
>
> - The author calls for a return to a more symbiotic relationship with
> the environment. By restoring and protecting nature, humanity can reconnect
> with the macro identity, dissolving the ego and rediscovering the deep
> interconnectedness that once existed.
> - This shift would ideally lead to a transformation in how individuals
> relate to each other, the environment, and the world. It could cultivate
> empathy, shared responsibility, and a more sustainable, interconnected way
> of living.
>
> *The Core Message:*
>
> The passage advocates for reimagining our relationship with the natural
> world, critiquing the way modern economic systems encourage alienation,
> individualism, and environmental degradation. The ultimate message is that
> when humans live in harmony with nature, they transcend the isolating,
> self-centered ego identity and become part of a larger, collective, macro
> identity — one that feels, perceives, and is connected to all life. This
> would lead to a healthier, more compassionate existence.
>
> *Underlying Philosophical Themes:*
>
> - *Interconnectedness*: The deep, vital connection between all living
> things and the ecosystem. Disrupting nature breaks this bond, leading to
> loneliness and disconnection.
> - *Critique of Modern Economics*: The way economic growth and
> industrialization foster individualism and exploit nature, breaking the
> natural bonds that connect all life.
> - *Nature as a Healing Force*: Nature isn't just a resource; it's
> integral to our sense of identity and well-being. By protecting and
> nurturing nature, we also heal ourselves and reclaim a sense of unity.
>
> *A Utopian Vision:*
>
> The reflection paints a utopian vision where humanity is no longer caught
> in cycles of economic exploitation but instead embraces a holistic
> existence with nature. In this world, the ego fades, and a deeper sense of
> collective identity emerges — one that is compassionate, empathetic, and in
> tune with the broader biosphere.
> ------------------------------
>
> The author, YM Sarma, encourages us to reconsider our path forward,
> advocating for a reconnection with the natural world not only as a means of
> environmental preservation but also as a means of personal and collective
> transformation. It's a call for rethinking our values and finding a new way
> of existing within the world that nurtures both humanity and the planet.
>
>
>
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