Consciousness is the supreme subjectivity and all other , mundane, subjectivities orobjectivities are mere blendings of the absolute subjectivity. The nerves , which convey the tanmatras from objects to the mind,or activate the object with the force they aquare from the mental structure, and in this way link the mind with the external objectivities, are the indirect agents of the mind.
Whenever the out-going tanmatras carrying mental force get reflected the objects come within our scope of sensation, perception and conception . When they get refracted the objects partially come within our scope of sensation,etc. When the tanmatras are neither reflected nor refracted or when there is little reflection or refraction , the objects do not come within the scope of our feeling.
The correctness of perception depends upon a good many factors. The objects transmitting tanmatras must be in healthy condition. The afferent and efferent nerves and thechitta should be sufficienly strong and active, and the last but not least factor is that the ego ( Ahamtattva) should be ready to receive them.
For example, in the case of persons suffering from glaucoma, watery fluid is deposited in the optical nerve, which causes a dispersion of light inside.
So far as the efferent nerves are concerned, it is primarily upon the activating capacity of the ego that the process of physical activity depends. One's personality also depends on the activating.
Thus it has been examined that the function of the mind is to act through the organs and nerves and thereby either to receive or radiate the tanmatras. The portion of the mind which deals with indriyas is named Kamamaya Kosa. This kamamaya kosa controls the physical longings of the microcosm.
As regards the Macrocosm the mind is said to be started at that stage where the sense of subjectivity ( Mahatattva) the subjectivated "I" ( Ahamtattva) and the objectivity "I" ( Chitta) are all present. Hence in the stage of chitta we get Mahatattva and Ahamtattva as well.
In the extroversial sanchara process chitta gradually crudifies under the influence of static Prakriti, till the crude solid is created. This process of crudification of chitta having a coordination of Mahatattva and Ahamtattva, is divided into five stages known as Kosa. According to their relative destiny of crudeness developed through the bondage of the static principle, the five kosas , starting from the initial stage, are -
(1) Hiranmaya kosa
(2) Vigyanmaya kosa
(3) Atimanas kosa
(4) Manomaya kosa
(5) Kamamaya kosa or Annamaya kosa
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