Mind is man. As the mind so the individual. The mind can be divided into two distinct aspects according to its functions – Manas (Objective mind) and Buddhi (Subjective mind). Manas (Objective mind) is that aspect of the total mind which is turned towards the Stimuli coming from the world outside and the other facing within which reacts to the stimuli received. The Individual is said to be whole and healthy in whom the Objective mind and the Subjective mind are working in unison and in a moment of doubt, the objective mind can be brought under the intelligent disciplining influence of the subjective mind. But unfortunately, this does not happen in the majority were the minds are split. This split is created by a layer of ego-centric desires in Individual.
The greater the distance between the two aspects of the mind, the more agitated and confused will be the individual's mind and also the greater egoism and low desires he exhibits in life.
Through the organs of perception, all of us experience the world of objects around us at all moments of our waking state. The innumerable stimuli that react with our sense-organs (receptors) create impulses which reach the Objective mind and these impulses filter deep down to the subjective stratum through the intervening layers of individual’s egocentric desires. These impulses, thus reaching the subjective mind of a person, react with the existing impressions of his own past actions that are carefully stored away in the subjective layer and express themselves in the world outside through the five organs of action (effectors)
The above figure shows the design of each activity that man performs in the world outside when he consciously comes to react with a given set of stimuli. At each moment, man meets with different patterns of these stimuli and thus constantly gathers new impressions in the subjective mind. Every set of impulses reaching it not only adds to the existing layers of impressions already in it but also gets colored by the quality of these vasanas hoarded within. When they are translated into action, the actions carry a flavor of the existing vasanas in the subjective mind.
The subjective mind thus gets increasingly granulated by overlapping signatures of our past moments. These granulations make the subjective mind dull and opaque and form as it were and the impregnable wall between ourselves and the spiritual divinity that shines eternally as the pure consciousness in all of us deep within the core of our personality.
The theory of Vedanta repeats that reduction of the vasanas is the means of volatilising the mind. We do not create a new reflection after cleaning a dirty mirror, but it only unveils the reflection which was already there. Similarly, man rediscovers his spiritual identity when he gets rid of this accumulated dirt in his subjective mind (vasanas).
Spiritually viewed, the subjective mind is a secret weapon in man to be used as an outlet for the existing impressions that have come to be stored up in it. But the tragedy is that an average man, in his ignorance uses it as an inlet and creates, during his selfish activities performed with low motives, a new stock of mental impressions.
In order to exhaust them, nature provides new equipment (bodies) in which the same ego comes to live repeatedly life after life, The message of Vedanta clearly points out that actions are not to be avoided and the world of objects is not to be denied. On the contrary, by making use of them intelligently, we must strive selflessly and force the very world to provide us with a field for exhausting our mental dirt. This can be done only by our ego-less actions in a spirit of dedication towards a higher ideal without anxiety for the results. This is the essence of Karma Yoga taught in the Holy Gita, and this is the first and final step towards quietening an agitated mind before entering into transcendental flights of meditation.