A question might arise at this point regarding the precise function of the subtle organs of action and perception vis-a-vis their gross counterparts. Even though Vedantic text books do not seem to explicitly address this question, the very fact of postulating the “subtle vs. gross” division carries with it a suggestion: It is these subtle organs that mediate between gross physical brain and the subtle mind. More specifically, the subtle sense organs translate the gross electrochemical activities of the brain into subtle “experiencable” sensory perceptions. For example, the stimuli received through the physical eyes activate the neurons in a part of the brain responsible for vision. ‘These electrochemical activities are interpreted by the “subtle eyes” as a visual image and it is this interpreted or “computed” image that the subtle mind can see. Thus, the subtle sense organs make the brain-to-mind transition possible. The subtle organs of action achieve the reverse mind-to-brain transition. They code the intentions (samkalpa) of the mind into physical commands for the brain to execute through the gross organs of action. ‘The totality of subtle bodies is called Hiranyagarbha, sometimes translated as the “Golden Egg” or the “Golden Womb”. The mind of an individual is the repository of all potential samkalpas (intentions) that the individual can entertain, some of which turn into actual intentions and then into actions. This, we might call, is the process of creation at an individual level. In the same way Hiranyagarbha, or the total mind-intellect, is the womb which holds all potential samkalpas at the macrocosmic level. Some of these samkalpas get actually expressed as the divine will to set the course for the creation as a whole. Mahat, the cosmic mind and Hiranyagarbha the total mind-intellect, as defined above are distinct, though not all Vedanta texts may agree. Some texts identify Hiranyagarbha with the cosmic mind. However it is useful to draw a distinction between the two. The Mahat was earlier compared to the mind of a dreamer, the dreamer here being Igvara. The dream itself can contain individuals each with own mind. The totality of these individual dream minds is the Hiranyagarbha. It no doubt has no existence independent of the Mahat, the dreamers mind, yet it is not quite the same as Mahat. As shown in Fig 2.1, Mahar includes Hiranyagarbha as well as the Virdt and Igvara aspects of Totality. ‘The “cit”, or knowledge, aspect of Brahman is predominant in the Subtle Body, since it is the conscious Mind-Intellect of the individual that knows.