Psychology of Vedanta: Here the analysis starts in gross level, goes finer and finer

Psychology of Vedanta:

(Here the analysis starts in gross level, goes finer and finer)

According to the Vedanta philosophy, man consists of three substances,

Gross Body:

The outermost is the body, the gross form of man, in which are the instruments of sensation, such as the eyes, nose, ears, and so forth. (CW.II.423)

The gross body we see is composed of the gross material, and as such, it is always being renewed and changing continuously…The gross body is non – intelligent (CW.II.424)

This eye is not the organ of vision;. .So, the ears ..; they are the instruments, and behind them is the organ, or what, in modern physiology, is called the center. The organs are called Indriyas ... If the center which governs the eyes be destroyed, the eyes will not see; so with all our senses. (CW.II.423)

"The organs, once more, can't detect anything without anyone else's input, until there be something unique appended to them." That something is the mind. (Manas). (CW.II.423)Indecisive(CW.III.402)

"Commonly you have seen that you were profoundly occupied with a specific idea, and the clock struck and you didn't hear it. Why?" The ear was there; vibrations entered it and were carried into the brain, yet you did not hear, because the mind was not joined to the organ. (CW.II.423)

Even the mind joined itself to the organs is not sufficient; there must come the reaction in the form of will. This faculty from which the reaction comes, the faculty of knowledge or intellect, is called "Buddhi".(CW.II.423)..determinative faculty..(CW.III.402)

When all these things are complete, there immediately flashes the idea, "I and the external object"..then egoism(Ahamkara), which says, "I"-- I see, I hear, and so forth. (CW.II.424)

Chitta. ..is the mind - stuff - it is the generic name for the mind itself, including all its various states. (CW.III.402) 

(It is one stuff and depends upon its state we call it Manas, Buddhi, Ego..)

"Assume there is a mosquito sitting upon my hand." "This sensation is conveyed to my Chitta and it vibrates somewhat; this is the mental Manas." Then there is a reaction and immediately comes the idea that I have a mosquito on my hand and that I shall have to drive it off. (CW.II.402) (and it is Ahamkara)

In the case .. of the mind, the blows may either come from the external world or the internal world. This whole series is what is called the Antahkarana. (CW.III.403)

The Whole process is carried on by certain forces, called Prana (CW.II.424)