Inner psychosomatic fourfold instruments of mind, intellect, memory, and ego. (Glossary for the Vahinis)

Antahkarana cannot move of itself. Buddhi and Manas, the Intelligence and the mind, should be attached to Antahkarana as if they are the bullocks drawing the cart along the roads, Satya, Dharma, Shanti, Prema through japam, Dhyanam. (DhyV, pp. 3-4)

The Antahkarana has four instruments that prompt man. Of these, Buddhi is two faced; it draws light from Atma to which it is the closest; it illumines with that light, the mind and  the senses. It regulates the passions and emotions, the impulses and instinctive reactions. Some perverse minds confront with questions, like, ‘Is it not ensuring the safety and happiness of our wives and children our duty? How can you declare that it is not desirable? Yes, But remember the prime purpose of education, you earn in this life is to concentrate on your Atmic Truth. Do not be diverted from this fundamental duty. Other activities must smoothen and straighten this path. They must be contributory sadhanas for this basic purpose of man. (S.S.S.VoI. IX -p. 9)

The Word ‘Antahkarana’ - inner instrument is used in every-day worldly context as well as in the spiritual parlance. What is its form, its nature, its role, its importance and its destination? When we enquire along these lines, it will be found that mind itself assumes the subtle form of Antahkarana, consisting of four aspects, namely Manas (Mind), Buddhi (intellect), Citta (memory), and Ahamkara (ego), the last three being the subtle aspects of the mind. The particular name is given, based on the functions performed, just as one and the same Brahmin is called a priest - Pujari when he performs worship in a temple, a cook when he works in the kitchen, a teacher when he teaches students, and a ‘Panchanga Brahmin’ when he interprets the almanac (panchangam). In the same manner when the mind is engaged in wavering thought processes, it is called Manas. When it is busy in the process of enquiry and discrimination between right and wrong, it is named as Buddhi (intellect). When it functions as a repository of memories, it is known as Citta. When it identifies itself with the physical body, assuming the doership for various activities, it goes by the name ahamkara (ego). Thus, it may be seen that the mind, although basically one, displays these varied forms on account of the different roles assumed by it. In fact, the mind alone is the cause of all things. ‘Manomoolam idam Jagat’ say the scriptures. It means the whole cosmos is nothing but a projection of the mind.’ (ICS , pp. 69-70)

The mind, the intellect, the memory and ego which together constitute the Antahkarana – the inner instrument are formless but the external instruments, the sense organs, which are the media through which the Antahkarana perceives the phenomenal world, have forms. The Antahkarana is subject to four kinds of defects, viz., bhranthi (delusion), Pramadam (hazard or danger), Kaaranapatvam (weakness of the instruments) and Vipralipsa (jealousy). These four defects result in the mal-functioning of the Antahkarana. (ICS , p. 83)

While each of the sense organs is limited functionally to its specific role, the Antahkarana combines the functions of all the five organs, because it is the cumulative product of all the five elements. This alone has the capacity to experience all perceptions of the five senses the five Jnanendriyas. (ICS , p. 107)

Wherever you are, you must remember that the mind and body are only instruments, which are performing. You must live in that truth and that experience. In every action that you perform, you must say to yourself; ‘I am not the body, I am not the mind, I am not the external senses, I am not the intellect nor am I the Antahkarana (inner senses). Doerism is the quality of the Antahkarana. (Thomas, LIC, p. 14)