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As ether, air, fire, water and earth gather mass (transformational change of Ether into gross substances) and become progressively grosser, they acquire progressively more qualities. Ether has five forms of motion. Ether moves everywhere unobstructed and makes it possible for other forces to work in its realm. When motion into space takes place, Vayu (air) is born and being heavier than ether, it propagates sound. When motion and expansion take place upwards, it becomes fire and is seen and felt. When motion takes place downward giving rise to contraction (precipitation) it becomes water that is seen, touched and tasted in space. When there is obstruction in motion, cohesion, agglutination, aggregation or sedimentation take place giving rise to earth in space which is seen, touched, tasted and smelled. These are the five forms of matter: etheric (sarva vyapi, all- pervading; Nirupa, formless), aerial (Vayava), fiery (Prakasa and Tapa), fluid (Tarala and Calanasila) and solid (Ghana, Drdha, Samghata and Kaathinya--dense, fastened, joined and hard). When primordial clouds condense, they become matter, stars, planets that we see, says the modern science.

கண்நுதல் நூல் ஓதியிடும் கன்மேந்திரியங்கள்
எண்ணும் வசனாதிக்கு இடமாக -- நண்ணியிடும்
வாக்குப் பாதம்பாணி மன்னு குதம் உபத்த
ஆக்கருதும் நாளும் அது. --15

வாக்கு = mouth. குதம் = Anus உபத்தம் = generative organ.

The Sacred Texts declared by the Lord, who has an eye in his forehead, says of the Karmendriyas: mouth talks; feet ambulate; hands give and receive; anus expels; genitals give pleasure. --15

வாக்கு ஆகாயம் இடமா வந்து வசனிக்கும்; கால்
போக்கு ஆரும் காற்று இடமாப் புல்கி அனல் - ஏற்கும்
இடும் கை முகம் நீர் இடமா மலாதி
விடும்; பார் இடம் உபத்தம் விந்து. - 16

Word associated with Ether brings about articulation; Feet ambulate the way of the wind; hands in connection with Fire receive and give; excretory organs connected with water expel feces and urine; genitals associated with the Earth ejaculate seminal fluid. --16

அந்தக் கரணம் அடைவே உரைக்க கேள்
அந்தமனம் புத்தியுடன் ஆங்காரம் -- சிந்தை இவை
பற்றியது நிச்சயித்துப் பல்கால் எழுந்திருந்து அங்கு
உற்றது சிந்திக்கும் உணர்.--17

Listen, as I explain Antakarna which is made of Manam, Buddhi, Ahamkaram, and Chittam. Manam grasps; Buddhi resolves; Ahamkaran ascends; Chittam reflects. Thus know them.

Antakarana = அந்தக்கரணம் Inner seat of thought, feeling and volition, consisting of four aspects, viz., ñùñ¢, ¹î¢î¤, ê¤î¢îñ¢, Üèé¢è£óñ¢.

Manam, Buddhi, Ahamkaram, and Chittam = மனம், புத்தி, அகங்காரம், சித்தம் ; Manas, Intellect, Egoism and Determinative Faculty.

Listen, as I explain Antakarna which is made of Manam, Buddhi, Ahamkaram, and Chittam. Manam grasps; Buddhi resolves; Ahamkaran ascends; Chittam reflects. Thus know them.

For successful meditation you need a fully functional "Inner Organ' made of Mind, Buddhi, Ego and Chitta. Find out what they mean. Mind is a mechanical meditator; Buddhi is a fickle meditator; Chitta is a serene meditator. Buddhi and Chitta have no equivalent terms in English. Put them all together you got a successful meditator with the soul being the top of the heap or the center.

The following meanings of the words are close approximations. The Inner Organ (Antahkarana = அந்தக்கரணம்) is made of four entities as follows.

Buddhi = புத்தி = Intellect. Reason, power of discernment or judgment

In the diagram above, you will notice that the Soul occupies the center; Mind, Ego, and Intellect serve Chitta or Determinative Faculty, which serves the central Soul. Sense organs report to the Mind, which submits the mental impressions to Ego, which analyses them from selfish point of view of the experiencer and forwards ego-colored impressions to Buddhi (Intellect).

Manas = Mind. Buddhi = Intellect. Chitta = Citta = Determinative faculty.

When Buddhi is churning, you call the function Buddhi-Vritti. Same is true of Manas-Vritti and Chitta-Virrti. Manas-Vritti, Buddhi-Vritti and Chitta-Virrti are controlled by a three-way switch, a case of reciprocal inhibition; only one switch is operative at a time. When Manas is churning, Buddhi and Chitta stop churning. Manas is a gatherer of information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a processor of knowledge. It is like gathering intell (intelligence) by Manas, the field agents, and the analyzer of 'intell' is the Buddhi. Buddhi is intelligence, reason, power of discernment or judgment. Its intrinsic memory is evanescent (has only short-term memory like RAM.). Antahkarana is the inner organ or the repository of Manas, Ego, Buddhi and Chitta. Chitta is a shuttle that moves knowledge back and forth from the front burner of consciousness or Buddhi to back burner and vice versa. When knowledge shuttles via the shuttle-express (Chitta) to the front of consciousness, you call it Smrti or remembrance; when knowledge is put in storage and not remembered, it is called Apohana (loss or forgetting); but it is available upon demand. Impressions; analytical interpretation; and storage and recall are the respective functions of Manas, Buddhi and Chitta, which work like gears in the car; when one gear is on, the other two gears are disabled. Ego or Ahamkaram is the 'I-doer', which looks at its own important self from the self of others and the world and is a mediator between the id and the world of objects and beings.

Vritti or vrtti in this context is churning of the mind, Buddhi and Chitta, meaning they are engaged in their respective activities. Yoga is to turn off this churning of the restless entities, so that he can abide in his self (svarupa) with ablation of mind, Ego and Buddhi and subside in Tranquil Chitta-Atma. Only Chitta communes with the effulgent Soul.

Mind, Buddhi, and Chitta are one entity with three different functions and so named individually based on its function at that moment in time; Chitta is hierarchically the most superior element of the three and has the privilege of communicating with the Self or the Soul which occupies the center of a human being (and the diagram). When Chitta communes with the Soul, Mind, Ego and Buddhi vanish (autolysis); peace and quiet prevail; communion with the Soul is effective.

Soul, the King presides over, directs, and benefits from Mind, Buddhi, Ego and Chitta. When they all go to battle for the king, they all die with Chitta merging with the Soul. What it means is mind the mechanical meditator, Buddhi the fickle meditator and Ego the I-maker have to die for the Chittam to meditate and find oneness with the soul. Manas-Nasa = destruction of mind; Buddhi-Nasa = destruction of Buddhi; Ahamkara-Nasa = destruction of Ahankara. When there is destruction of ego, mind, and intellect, there is tranquility, there is no egotistical 'I' factor, there is no propagation of thought waves from the mind, and there is no intellection giving rise to extraneous concepts and notions. Under theses circumstances there is only one EGO, that of God. An aspirant can appraoach God only when his ego is destroyed. Your ego is no match to God's EGO. you say, 'You Go' to your ego before you face God. Under these ideal conditions, Chittam can go to work and meditate on the Indivisible Oneness and merge with it.

It is indicated that Inner Organ is endowed with functional polymorphism, the constituent names based on their functions. When it emotes (Manasa-Vrtti) it is called Manas or mind; when it thinks (Buddhi-Vrrti) it Buddhi; When it is in memory mode (Chitta Vrrti), it is Chittam. Thus Manas-Buddhi-Ahamkara-Chitta is one entity with multiple functions. Each function in the active mode inhibits the other functions.

Soul's intellect, when at work, goes after the objects. It uses the five sensory organs like the eyes. Its perception is based on and limited by the organs. Indriya KAtchi (Sense Perception) perceives without the stain of doubt and erroneous apprehension the object's general quality without knowing its name and genus. This is known as sense-knowledge. The first knowledge engendered by and associated with the five sense-organs takes a foothold in Chitta (Determinative Faculty) and remains in memory; later Buddhi (Intuitive Intellect) assigns a name, genus and such attributes to the object and thus establishes a clear comprehension of the object. This is known as MAnatha KAtchi (Intellectual Perception), மானதக்காட்சி, Intellectual perception by the soul through the functioning of the intellect.

External Sense Organs: They are the eyes, the nose, the tongue, the ears and the skin, which serve to collect disparate sensations from the outer world. They are outside of the Inner Organ.

Mind = मनस् = Manas = மனம். Mind is also called Lower mind. Mind is made of thoughts when it is active (Manas-Vritti). Mind captures the images and sensory impressions from the sense organs, which perceive the external world. There is a continuous assault of the external world on the mind during waking hours. That creates thought waves in the mind lake. In dream sleep, mind is active though there is no contact with the external world. These are thought bubbles in the form of audiovisual presentation rising from the subconscious mind. Mind suffers from five afflictions. Five Klesas: avidya¹ (ignorance), asmita² (egoism), raga³ (desire), abhinivesa⁴ (tenacity of mundane existence) and dvesha⁵ (aversion). These entities arise in a cascade fashion starting from Ignorance giving rise to Egoism and so on. Avidya is not knowing that we take the non-eternal as the Eternal, Impure as pure, pain as pleasure, desire sprouting from egoism and aversion as real, and not identifying oneself with the Soul. Now you know why the mind has to die so that the soul has no impediments and thus can merge with the Universal Consciousness (God).

Buddhi: बुद्धि = புத்தி. Reason, power of discernment or judgment, rational faculty, decision maker, director of Manas or mind, one of the four species of antakarana. Antakarana = அந்தக்கரணம் = Inner seat of thought, feeling, and volition, consisting of four aspects: புத்தி, அகங்காரம், மனம், சித்தம், (Buddhi or Intellect, Egoism , Mind, Determinative Faculty. உட்கருவி = utkaruvu = Inner Organ = Antakarana = அந்தக்கரணம். Buddhi is also called Higher Mind. Buddhi has filters: Sattva, Rajas, and Tamas (Virtue and goodness-its color is white; Motion and passion - its color is red; Darkness and sluggishness - its color is black. Buddhi is the faculty that determines the course of action, when one is faced with a contingency: trivial, ordinary, extraordinary, or life-threatening. When Buddhi is churning, you call the function Buddhi-Vritti. Same is true of Manas-Vritti. Manas-Vritti, Buddhi-Vritti and Chitta-Virrti are controlled by a three-way switch, a case of reciprocal inhibition; only one switch is operative at a time. It is like the gears in the car; we use only one gear at a time. Ego hums in the background and goes silent with others when Chitta is active. When Manas is churning, Buddhi and Chitta stop churning. Manas is a gatherer of information; Buddhi is a sifter, a sorter, an analyzer, a collator, and a processor of knowledge. It is like gathering intell (intelligence) by Manas, the field agents, and the analyzer of 'intell' is the Buddhi.

Ego: अहंकार = அகங்காரம் = Ahamkaram. It is the I-doer or I-maker. It is all about I, Me, Mine, and Mineness. It is generally possessive and selfish. Ahamkara identifies itself with the body as if it is one's own self; it mistakes the body for the self or soul. Body awareness eclipses, sacrifices and destroys soul awareness. One can quell the ego or modify it. Ahamkara also has three filters: Sattva, Rajas and Tamas. One can quell Rajas and Tamas as Yogis do and exhibit Sattvika Ahamkara. Manas sends its impressions through Ahamkara and its filters to Buddhi, which is the penultimate arbitrator. But Chitta supersedes Buddhi and the Soul reigns Supreme.

Chittam (= சித்தம் = चित्त ): Chitta in Sanskrit. Chittam is a chronicler and repository of mental impressions and experiences. It is said to be a seat of consciousness, sub-consciousness and superconsciousness. Since there is no equivalent word in English, Chittam is variously called Consciousness, Soul, Memory Bank, Contemplative faculty, Inner man, Repository of Experiences, Storehouse of Vasanas, Samskaras and Gunas. One source tells when Sattva, Rajas and Tamas (Virtue, Motion and passion, and darkness) are in equilibrium, it is Chittam; when they are in disequilibrium it is Buddhi. Chittam is the corporeal equivalent (what is in our living body) of Cosmic Witness. Vasana means fragrance, that clings to the clothes; Vasanas are the impression of anything remaining unconsciously in the mind, the present consciousness of past perceptions, and knowledge derived from memory. It is the fragrance left from the past life that clings on to our psyche in this birth. Samskaras are impression on the mind of acts done in a former existence. At present, we are made of Vasanas and Samskaras meaning that our present life and behavior are a continuum from the past life remaining true to our past-life behavior. Our body, mind, soul and psyche follow the script written by Vasanas and Samskaras. Consider your DNA inherited from your parents; likewise you inherit your Vasanas, Samskaras and Gunas (behavior) from your past life. In the dream sleep, Buddhi, Ego and Mind are in abeyance because there is no external world but Chittam is functional and draws images and experiences from its own memory bank; it is a subjective world; the senses do not perceive; the organs do not respond; Buddhi does not churn; that is dream. (Sleepwalking or somnambulism is a sign of CNS immaturity in children.) If one experiences a dream that is not of this world, it is the memory from previous life ( Pūrva Janma Smaranam). Chittam is man in his essence. Chittam makes the Inner Man. It is said that one should keep one's Chittam squeaky clean. Chittam is the radiating light of the soul of man. Chittam is Sum of man. You are what Chittam is. When you see an apple, your Inner Organ (Chittam) has to morph itself to the shape, size, color, odor, taste... of an apple; then only you see an apple in its completeness. You see an apple; you (your Chittam) become an apple; you hear music, you become the music. All that happens in your Chittam. Chittam is the seat of deep contemplation (meditation). Whatever is contemplated in depth in Chittam, that it becomes; that a man becomes. Chittam becomes the repository of Sattva, Rajas and or Tamas in one mode or any of its combinations, one becoming more dominant than others. Chittam is a sage, a warrior, a killer.... If Chittam becomes the repository of malignant behavior such as murder, extreme greed etc, they leave a permanent imprint and never leave a person. Chittam is what makes a man a Buddha, a Jesus Christ, a Sankaracharya, a Lincoln, a Gandhi, a Hitler, a Madoff.... (Jan 18, 2009). Sattva (Virtue) is in the dominant mode in the first five people; Tamas or darkness is in the dominant mode in the last two persons. If you don't give in to the onslaught of distracting thoughts and keep Siva constantly in your Chittam, Sivam you become or Jesus you become in Christian tradition. Thence all your actions are His. Chittam is Sukshma Sarira or subtle body.

Chittam is not listed as one of the Tattvas TATTVAS-36 along with Buddhi¹⁴, Ahamkara¹⁵, Manas¹⁶. It is said that Chittam is part of Prakrti Tattva^{13
.} Vedanta considers Anatahkarana as fourfold, while Sankhya and and Yoga Sastras consider it as threefold; Siddha Siddhanta, one of the Inner Religions in Saivism considers Antahkarana as fivefold: Chaitanya (Higher Consciousness), Chitta, Buddhi, Ahamkara, and Manas. There are deities who preside over these faculties: Vishnu-Achuta over Chitta; Brahman over Buddhi; Siva over Ahamkara; Moon over the Manas.

Tattvas: Siva¹, Sakti², Sadasiva³, Isvara⁴, Sadvidya⁵, MayA⁶, Kala⁷, Niyati⁸, Kala⁹, Vidya¹⁰, Raga¹¹, Purusa¹² Prakrti Tattva¹³, Buddhi¹⁴, Ahamkara¹⁵, Manas¹⁶, hearing--Ears¹⁷, touch--Skin¹⁸, vision and color--Eyes¹⁹ , tasting--Tongue or mouth²⁰, smell--Nose²¹, speech-Larynx²², grasp-Hands²³, ambulation--Feet²⁴, evacuation--Anus²⁵, procreation-Genitals²⁶, sound²⁷, palpation²⁸, form²⁹, taste³⁰, odor³¹, ether³², air³³, fire³⁴, water³⁵, earth³⁶.

Tattva	Samkhya (25)	Saiva Tattvas (36)
Purusha	Purusha¹	Purusa¹²
Prakrti	Prakrti ²	Prakrti Tattva¹³
Buddhi	Buddhi³	Buddhi¹⁴
Ahamkara	Ahamkara⁴	Ahamkara¹⁵
Mind	Mind⁵	Manas¹⁶
Hearing Touching Seeing Tasting Smelling	Hearing⁶ Touching⁷ Seeing⁸ Tasting⁹ Smelling¹⁰	hearing¹⁷ tactile sense¹⁸ vision and color¹⁹ tasting²⁰ smell²¹
Speech Grasp Walk Excretion Generation	Speech¹¹ Grasp¹² Walk¹³ Excretion¹⁴ Generation¹⁵	speech²² grasp²³ ambulation²⁴ (walk) evacuation²⁵ (Excretion) procreation^{26 (Generation)}
Sound Touch Form Taste Smell	Sound¹⁶ Touch¹⁷ Form¹⁸ Taste¹⁹ Smell²⁰	Sound²⁷ palpation²⁸ form²⁹ taste³⁰ odor³¹
Space Air Fire Water Earth	Space²¹ Air²² Fire²³ Water²⁴ Earth²⁵	ether³² (Space) air³³ fire³⁴ water³⁵ Earth³⁶

Tanmātras ― Subtle Elements	Sound	Touch	Color	Taste	Smell
Gross Elements	Ākāsa (Ether)	Air	Fire	Water	Earth
Sensations	Hearing	Tactile sense	Vision	Taste	Smell
Peripheral sensory receivers	Ears	Skin	Eyes	Tongue	Nose
Brain centers	Auditory center	Sensory cortex	Visual cortex	Gustatory center	Olfactory center

Subtle and nonspecific		Subtle and nonspecific		Subtle and nonspecific		Subtle and nonspecific		Subtle and nonspecific
SOUND		TOUCH		COLOR		TASTE		SMELL
Air 12.5% Fire 12.5% water 12.5% Earth 12.5%	Ether 50%	Ether 12.5% Fire 12.5% Water 12.5% Earth 12.5%	Air 50%	Ether 12.5% Air 12.5% Water 12.5% Earth 12.5%	Fire 50%	Ether 12.5% Air 12.5% Fire 12.5% Earth 12.5%	Water 50%	Ether 12.5% Air 12.5% Fire 12.5% Water 12.5%	Earth 50%
ETHER		AIR		FIRE		WATER		EARTH
Gross and Specific		Gross and Specific		Gross and Specific		Gross and Specific		Gross and Specific
Hearing		Tactile Sense		Vision		Tasting		Smelling
Ears		Skin		Eyes		Tongue		Nose
Vestibulocochlear		Sensory Pathways		Visual Pathways		Taste Pathways		Olfactory Path.
Auditory region of the cerebral cortex		Somatic sensory region of the cortex		Visual region of cerebral cortex		Gustatory region of cerebral cortex		Olfactory region of cerebral cortex
Mind		Mind		Mind		Mind		Mind
Buddhi & Purusa		Buddhi & Purusa		Buddhi & Purusa		Buddhi & Purusa		Buddhi & Purusa
Mind		Mind		Mind		Mind		Mind
Motor Cortex		Motor Cortex		Motor Cortex		Motor Cortex		Motor Cortex
Motor Organs-Karmendriya		Motor Organs-Karmendriya		Motor Organs-Karmendriya		Motor Organs-Karmendriya		Motor Organs-Karmendriya

Karmendriyas or Motor organs are the following five: their functions and associated Gross Elements
Motor Organ	Element	Function	Central organ
Mouth (larynx)	Space	Speech	Brain & Speech Center
Feet	Air	Ambulation	Brain & Motor Cortex
Hands	Fire	Motion	Brain & Motor Cortex
Anus & Bladder	water	Evacuation & Excretion	Brain & Spinal Cord
Genitals	Earth	Ejaculation	Brain & Spinal cord