What is Abhiman or Self Pride?

 

"Abhi" signifies towards, toward and "maan" signifies "regard" or "regard". Abhimaan is a real sense signifies "arranged towards (one's) regard or confidence. From a more extensive perspective, it implies any or the entirety of the accompanying: feeling glad for oneself, feeling deferential towards oneself, self-pride, confidence, or having a high assessment of oneself. 

In common life, having self-confidence or some type of pride in oneself isn't considered frightful. It is even an ideal quality since it assists you with representing yourself and faith in yourself. In numerous callings, it is a valued quality since one's prosperity or disappointment relies on it. Anyway having unnecessary pride in oneself is an issue and a deterrent to one's tranquility and joy. In profound life, it turns into an issue since it is a part of the personality. Unnecessary vanity is an indication of extreme pride (made). 

In Hinduism pride (abhimana) is a beneficial quality as long for what it's worth inside limits and doesn't turn into an issue to oneself as well as other people. In specific cases, it tends to be prudence as if there should arise an occurrence of champions since it adds to their mental fortitude and certainty. In any case, in outrageous cases, it can prompt hostility and brutality. Pride in oneself (atmabhimanam) is advantageous just when one is controlled, adjusted, and stable. 

In Hindu otherworldly practices, unreasonable pride, which is known as Mada, is viewed as one of the five boss shades of malice (Pancha pataka). It is an indication of the transcendence of tamas and rajas which brings about hallucination, vanity, obliviousness, and profound connection to one's name and structure, which are nevertheless transitory. Consequently, in every single otherworldly practice, the starts are encouraged to monitor themselves against pride in the entirety of its structures. 

Pride might move individuals to perform phenomenal errands. Notwithstanding, it is for the most part thought to be a negative quality since it is difficult to control oneself in tough spots. Our Puranas show that pride regularly burned through the best of our sages and diviners and prompted wars and miserable outcomes. Ravana was devoured by overabundance pride, which ultimately prompted his destruction. 

Duryodhana likewise had overabundance pride, which carried him into a struggle with Pandavas and brought about the epic Mahabharata war. Kaikeyi had pride and brought ruin upon her family. Draupadi too had pride, given which she didn't rest until her spouses retaliated for the affront and the shame she got in the possession of Kauravas in a full court. 

In this way, abhimana or pride turns into a positive and negative attribute contingent on one's profound development and compulsory obligation (dharma). On the positive side, it assists one with representing oneself and safeguards oneself or others against evil. On the negative side, abhimaana may prompt deception and guarded conduct. At times it might likewise prompt loss of inward harmony, equilibrium, and levelheadedness and brief individuals to take part in unreasonable and dangerous conduct. 

We might separate self-pride into three classifications, delicate pride incited by sattva, proud pride actuated by rajas, and satanic pride instigated by tamas. Of the three, the last one is reckless. The evil presences dominate in it and subsequently welcome difficulty for themselves. According to a profound viewpoint, self-pride is an indication of self-centeredness, experience, awkwardness or flimsiness, vanity, and connection to common things. It signifies the transcendence of rajas, duality, and connection. It is an impression of the exorbitant experience. 

In the Puranas, we discover many characters who were invested with unreasonable self-pride, even the most edified ones, like Viswamitra, which lead to genuine results. The Mahabharata war was hastened by pride. Aside from Duryodhana, many characters, for example, Sakuni, Duryodhana, Amba, Asvatthama, Jayadhratha, Bhīma, and Draupadi added to it in their manners due to their self-pride. 

Proud pride caused Duryodhan to feel embarrassed and wrathful when Draupadi, the spouse of Pandavas, giggled at him in the corridor of hallucinations (Maya sabha). That a single occurrence brought about by the youthfulness of Draupadi and pride of Duryodhana accelerated hugely the extraordinary skirmish of Mahabharata where a huge number of lives were lost. 

Accordingly having vain pride is not a positive circumstance particularly in case it is prompted by selfishness, experience, and rajasic aspiration. The cure to self-pride is developing lowliness and separation. Just through separation and dispassion one can handle one's pride and wants and experience harmony and composure. Feeling irritated and upset for each little occurrence is an indication of abundance vanity. Thus it ought to stay away from. 

In parsimonious practices of old India, the starts and the religious zealots were needed to repudiate everything including their self-pride, and to develop lowliness and composure there were required to meander from one spot to another asking for food. That act alone grounded them into giving up, accommodation and lowliness. With self-pride you many overcome the world or dazzle others, yet assuming you need to vanquish yourself, you need to save your pride and develop quietude.