HUMAN COGNITIVE PROCESS AN ANCIENT INDIAN MODEL

Varanasi Ramabrahmam,
International Vedic Conference on “Contributions of Vedas to
the world”

2
7
-
30 January 2005. Haridwar.


HUMAN COGNITIVE

PROCESS
–

AN ANCIENT INDIAN MODEL






Dr.
Varanasi Ramabrahmam





Lecturer in Physics





Indira Gandhi C
ollege of Arts and Science





Kathirkamam



Pondicherry
—
605 009





India

e
-
mai
l
:

rbvaranasi@gmail.com





Abstract





Human c
ognitive

proces
s as a combination of the triad

Knower
-

Knowing
-

Known

and
the
language learning process as a com
bination of the triad


Subject
-
Verb

-

Object


will be understood in the
light of ancie
nt Indian wisdom as revealed in
the Upanishads and will be presented.




A

physics awareness of
Advaita

(No Two
) concept will be used to model human

mental processes
such as

–

Knowing / Learning, Perceptio
n / Thinking / Logic, Understanding /
Experiencing

/
Awareness of me
aning of a sentence
.

This awareness will fur
ther be used to prepare a

flow
-
chart

/ block
-
diagram i
nvolving gross

energy
-
tr
ansformations in human cognitive

process.




This awareness

will
be corresponded to

the

awareness of
Sri Aurobindo

and
Sri Ramana
Maharshi

on human consciousness. Implications of this model to natural language comprehension field of
artificial intelligence will be presented combining
with
the ideas of

connectionism.























In the Proceedings of

International Vedic Conference on Contribution of the Vedas to the world,

27
-
30

January,

2005
at Department of Ved, Gurukul Kangri Viswavidyalaya Haridwar, Uttaranchal, Indi
a

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





2

Human
knowing, perception, reasoning,
in
tellectual abilities, understanding, experience etc., are
mental processes in the organism
human
-
being
belonging to

homosapiens

species with vertebrate,
helping
it to cognize
. Naturally, human mental processes a
re biological involving physico
-

chemical en
ergy
transitions and transformations relating to brain and the nervous system
1
. Proteins, which are
made up of
amino acids which are

oriented

in space as poly
-
peptides
,

are one of the chief macromolecules that take
part in these cognitive processes. Al
l this is the hard
-
ware part of human cognitive system and relates to
physiological psychology discipline.



The soft
-
ware descr
ibing human mental functions is
being develope
d in the modern scientific
fields

of artificial
-

intelligence
2
-
4
.

Human knowing (
through sense
organs and brain) and perception

are
being modeled by many philosophers and scientists. Also several branches of learning take modeling of
human cognitive process as one of their subject matters. Epistemology, psychology, physiological
psych
ology neurol
ogy, artificial
-
intelligence contribute

to the study of human cogni
tive processes in their
own way.



Until now ,however, little has been done to combine th
e approach
-
let us say
-

of the ph
y
si
ological
psychologists or neurologists who see human
cognitive processes as a b
iochemical and biophysical energ
y
-
transformation processes with the findings of the proponents of connectionism
,

who have a lot to say on
pat
t
ern recognition
,

memory and learning.



Most

of present attempts
5
-
8

ai
m at modeling mach
ine cognition as an isolated process which is the
result of sensing. But if human mental processes are observed, it becomes obvious that human perception
is but an intermediary process which transfers sensing into sense

(
understanding/
experience) and sens
e into
expression. Human cognitive process can be stated sequentially as follows: (1)
sensing
:

through sense
organs (knowing), (2)
perception
(thinking, reasoning, decision making
, etc.,
), (3)
understanding/experienc
e
, (4)
p
urport
-

meaningful experience
or experienced meaning.



Human mental process is generally held to be a combination and quick successive transformations
of four modes i.e., I Speaker/Teacher: (a) Purport/Awareness (Meaningful Experience or Experienced
Meaning (b) Understanding/Experien
ce (c) Perception/Thinking (d) Utterance /Expression

II Knower/Listener/Le
ar
ner: (a) Knowing (through sense organs)

(b) Perception/Thinking (c)
Understanding/Experience (d) Purport (Meaningful Experience/Experienced Meaning)/Awareness.



Language is the
chief communication
tool
in day
-
to
-
day transactions and also in learning,
understanding and imparting various
knowledges
, disciplines and skills. This paper intends to show that
the awareness of human cognitive processes could be improved if due attention

were paid to relevant data
of physics
-

energy and its transformations playing a vital role
-

and
-

more surprisingly and interestingly
–

to
Upanishadic

wisdom and
a
dvaita

philosophy.



Upanishads are replete with many expressions which deal with human facul
ties and mental
processes which can be used to understand and model human cognitive processes
9
-
14
.

Advaita Siddhanta

and
Sabdabrahma

T
heory of Indian grammarians are

case
s

in point. Like
Vedanta
Darsana

Sabdabrahma

Theory has

a
dvaita

philosophy as its bas
is
15
.

Advaita

philosophy is an integrated psychology
,
which
professes the sameness of the knower in both the self
-
conscious
(jivatma)

state and


the
Witness

in the
transcendent
pure
-
conscious
(paramatma
) state with Being and Becoming in forward and revers
e
directions during the processes of Expression/Teaching and Knowing /Learning
16
.



Cognitive sciences often redisco
ver philosophical analyses taxingly
. A better policy would be
first

to learn what philosophy can teach us and then move on to experimentati
on and model
-
building
within the scope of positive science.
Upanishadic

wisdom deals extensively with

the
above
-
mentioned
mental modes of operations in human
-
beings This article aims at exploiting the insights of
Upanishadic

wisdom on human cognitive proc
esses and use them to propose a human cognitive process model; the
ultimate aim being the development of a soft
-
ware which would perform the tasks of the standard
connectionist models in a more appropriate way.

Upanishads propose the existence of
Atma

(Tab
le I).
Atma

is the result

of breathing process in
which
s
resta prana
moves.
Sresta prana

is the
ta
nu

(body) of
Atma
17
, 18
.

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





3

Atma

can be compared to present
-
day electronic oscillator and can be considered as a bio
-
oscillator issuing out psyc
hic energy puls
es of period 10
-
1

sec.
9
-
12

and thus relates to the field of bionics.
Atma

is construed to be the
Energy
-
Presence

wh
ich provides psychic or mental
energy and mental time
-
space (Table

I)
.

The psychic energy pulses when reflected in the
Medha
become
maya
-

th
e virtual chit
energy;
chidabhasa
.
Maya

is also known as
p
ranavam
9
-
10
.




The bifurcation of

maya

as
Divya
-

(j
nana)

and
Swara (p
rana) sakthis

and the transformation of
j
nana sakti

as

antahkaranas

(inner mental tools) and
Swara sakti

as
pancha pranas
,

gi
ve rise to the
conscious states (

or
phases of mind
)
Jagrat

(wakeful conscious state
-
Bahirmukha Dristi
-
Awareness of
without)
Swapna

(dream conscious state
-
Antarmukha Dristi
-
Awareness of within).

And
maya

remaining untransformed gives rise to the conscious

states of
Sushupti
(deep sleep
) and
Jagrat
Sushupti

(wakeful sleep)

conscious states
.
Jagrat Sushupti

and
Sushupti

phases of mind
are also known as
Visranta

Dristi
-
Unoccupied Awareness

conscious

states (Concept Diagram I).



According to
Upanishadic

wis
dom, the combined operation of
Atma
,
maya, antahkaranas,
pancha pranas,

sense organs (activated by
antahkarana

,
manas

) and action organs [
activated by
pancha
pranas

(branches of
Swara

or
Prana sakti

)
]

constitute the structure and function of human mind

(Concept
Diagram II). Transformations of
maya

into
antahkaranas

and cognizing object
-
energy forms and t
he
reverse of this process
–
this
two
-
way transformation

of

maya

-

is technically called
vi
vartanam
.

This
process is called Becoming
16
. This co
ncept wi
ll be further explained

in the course of this article.



Human mind functions in
Jagrat

(wakeful conscious state) and
Swapna
(dream conscious state)
–

termed as
dvaita


( Two
–

aham
-

idam

)
conscious states
-

using above

mental tools


and simultaneously

uses these
Jagrat

and
Swapna
conscious states and alternates between
dvaita

and
advaita

No Two

–

only
Aham
–

Aham

-

the

Jagrat

S
ushu
pti
-

conscious state and aids humans to know, reason, do intellectual
operations,

understand, experience and be blissful
,
peaceful and silent
10

(Concept D
iagram III
).



In the
dvaita

(
aham
-
idam
) conscious state a differentiated perception of knower and known exists

while knowing/learning.

Thus a triad
(triputi)
of knower
-
knowing
-
known exists and perceived. The
perception o
f this triad is absent in
advaita

(
Aham
-
Aham
) conscious state; then perception of knower and
known gets absorbed in knowing and only awareness of knowing in the form of meaningful experience

/

experienced meaning /understanding
remains

/results
12
. In
advai
ta

state
experience

/

understanding /

sense

(of a

word) becomes cognitive energy
-
form by and in
Eternal Awareness

Prajnanam

, transcending
dv
aita

conscious state.
Advaita

conscious state is also the

state of purport
-

tatpara, tatparya
,

ra
sa
or
b
hakti

st
ate.



Bhakti


defined
as


swa swaroopaanusandhan
am

bhaktirityabhidhiyate or cheto vrittirupetya
tisthati sadaa saa bhaitirityuchyat
e

is the normal or natural or ground
–
energy state of mind. This is the
state of


absence of
mental functions

-

the

two
-
way transformation of
maya

and
antahkaranas
11
.



This is
the state of
Atma

or

Brahman
. In this state the
chidabhasa

or virtual chit
-
energy
maya

–

does not
transform into
antahkaranas

(no
vivartanam

takes place) and no
antahkarana parinama

takes plac
e. This
state is also known as

suddha

sattava guna

sta
te, which amounts to
nirguna

state.
Rajo guna (antahkarana

mode) or
Tamo guna (antahkaranama parinama
-
cognition of objective energy
-
form
) cease be (Concept
D
iagram IVA, IV B, and Table II
)
.

Transforma
tion of
maya
, reverse transformation of
maya

and cessation of transformation
maya
-
the
dvaita

and
advaita

conscious states respectively
-

taking place simultaneously, consecutively
and
alternately is the structure
, form, function, state and essence of human
cognitive processes.




Transformation of

maya

as

antahkaranas

and
pancha pranas

and thence activating sense and
action organs respectively and simultaneously (wakeful an
d dream phases of mind) is the
v
ibhakti

state or
the state of ego
-

j
ivatma

-
state. A
ll knowings

/learnings

/expressions

/teachings

take place in this
vi
bhakti

state making use of all mental tools in the awareness of
Atma.

Sabdabrahma

Theory as proposed by
Patanjali

and developed by
Bhartru
hari

et al

takes this
advaita/dvaita

con
cept and a

theory of language
learning/teaching, speaking/understanding in the four modes of mind (

para
,
p
asyanti, madhyama and
vaikhari
) is developed using
sphota vada
, a consequence of
Sabdabrahma

Theory
15
.


Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





4


In this theory the

advaita

state
-

Jagrat Sushupti
-


proposed by
Vedantin
s corresponds to
para

mode of language communication process

(Concept Diagram V)
. This is the
tatparya

(purport) or

r
asa

(experienced meaning) state. This
tatparya

state is a state of awareness of experience of meanings. And
in
this
awareness the untransformed
maya

is the flow of
s
uddha vasanas.

Pasyanti

mo
de of language is the
state of
senses (of words/sentences) or
artha sthiti

or state of verb. The verb will be in a
present
continuous

or
infi
nite

form without subject and o
bject.



When
an object energy
-
form. the
tanmatra

(Concept D
iagram V)
–

a
vishaya
-

is sensed through
antahkaranas
, this verb state becomes a state of sentence
–

bhava

or thought. This state is known as

madhyama

mode of language
-
the
vibhakti

state of sentence o
r

thought and is the modulated

chidabhasa


(
undergone

vivartanam
)
(Concept Diagrams IV
A,
IVB and V
). This modulated energy
-

form gets
transformed into sound energy through vocal chords’ movement and is expressed

/uttered. This is the
vaikhari

mode of l
anguage. All this happens in

the

speaker/teacher.



This uttered sound
-
energy

(the
vaikhari

mode of language) is picked up

by

the ears (sense organs) of the listener/learner and becomes sentence in the
madhya
ma

mode
-

the
modulated
chidabhasa

mode in

conj
ugation with the
antahkaranas
(inner

mental

tools
). This sentence
-
energy form in
madhyama
mode is in
subject
-
verb
-
object

(
the triad
-
triputi
) form.

This mod
e of language
gets demodulated
(

reverse transformation
of
maya

-

the

vivartanam

in the reverse d
irection) into
meaning
,

resulting in understanding/experience in the
pasyanti

mode
-

to a verb (sense),
in

present
continuous or infinite form
, the

subject and object being dissolved in the sense

of uttered /expressed
sound.. This,
when meaningfully

exper
ienced in the awaren
e
ss of

para

mode
,

is the purport

or
rasa

or
tatparya

of the uttered word
-

Bliss, Being, Peace or U
noccupied

Awareness
, the normal or natural
state

of
mind

-


i.e,


the state of Self,


Atma


or Brahman.



Thus

chit
-
energy pulses
,

bein
g issue
d out by
Atma
( Sat
-
Chit
-
Ananda)

and after getting reflected
in the

medha

as virtual

or

chit
-

energy
(
c
hidabhasa

or
maya
) pulse
s ,

first get modulated
from this
para

/

rasa

/

tatparya

state
by cognizing stored energies in potential

(jada)

form
–
in
the form of subject
-
object
-

free verbs/senses, experiences,


intuitions,
understandings
, urges , volitions
through the

antahkarna

chittam

to be transfo
rmed in to the mode of
pasyanti;

then again gets transformed into subject
-
verb
-
object
state, the
madhya
ma

mode
-

by simultaneously cognizing the object energy
-
forms
–
vishayas,

stored as
potential energy
(jada)

forms
–

as

idam
,

jagat

or

prapancham


through the
antahkarana
,

manas

in the
awareness of within
–

antarmukha

dristi
-

as

bhavas

or thoughts. Int
ellectual operations

such

as reasoning,
decision making
,

take

place in this awareness. When the
antahkarana, manas

is tuned to the object
energy
-
forms (light
-
eye, sound
-
ear, chemical
-

to
ngue,

nose

and


heat,

mechanical
-
skin) through

j
nanendriyas

–
sense or
gans
-

then the awareness becomes
bahirmukha dristi
-
awar
eness of without. This
process

and

the

reverse of this process
,

happen in human
-
beings while expressing/speaking or
listening/learning
-

as transformation or reverse transformation

respectively
-
togethe
r known as
vivartanam
-

of

maya

and
antahkarnas

in conjugation with sense organs and action organs
,
k
armendriyas

(Concept
D
iagrams IV A, IV B, and V
).

This is the essence or gist of human cognitive process and language communication process as
envisaged by
the
Upanishads

and the
advaita

philosophy together with
Sabdmabrahma

Theory.
Thus this
simple model
of

integrated psychology (

the science of mind and mental functions
)

and language
communication process when compared with the radio broadcasting and recept
ion processes
,

depicts the
gross energy
-
transfor
ms’ model (Concept diagram VI
) of human cognitive process.



Sri Ramana Maharshi
20

and
Sri

Aurobindo
21

experienced and expressed this same awareness of
Upanishads

and
advaita

philosophy individually a
nd ind
ependently. The comparis
on of their awareness
with the awareness of
Vedantins

and Sanskrit grammarians
(Sabdabrahma

Theory proponents
) is given in
Table II. It can be seen from this table that only technical terms used differ and

the experience

of
awaren
ess b
y on
e

and all is the expression of the essence of
Upanishadic

wisdom.

Thus the human cognitive model presented here can be refined and developed to build

the
soft
-
ware to model human understanding/experience process in conjugation with connectionism
which
considers understanding mathematically as the mapping of a set S to a vector spac
e V
.
1.9
.
This
can also be
used by the physiological psychologists to model the biochemical and biophysical energy transforms that
take place during human cognitive and
language communication processes.

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





5


TABLE I






PSYCHOLOGICAL AND SCIENTIFIC MEANINGS OF CHIEF
UPANISHADIC MAHAVAKYAS



1.

Aham Brahma Asmi



The real identity of ‘I’ is Unoccupied Awareness.


‘I’ is not a person, thought or not a sense. ‘I’ is pure (tra
nscending self
–

consciousness) Consciousness or Divine
Consciousness.


‘I’ is the impersonal Seer which is the source of mental energy and guide of and witness to transformation of
mental energy as mental functions but unaffected by them and transcending
both mental functions and their cessation.


2.

Tat Tvam Asi

Self and Divine Consciousnesses are same in nature, content, structure, form (function) and presence. At a given
moment either self
-
consciousness or Divine consciousness will be present. Self
-
consc
iousness is super imposition
over divine consciousness. Divine consciousness is eternal, self
-
consciousness is transient.



3.

Ayam Atma Brahma

Atma is Brahma
–

Unoccupied Awareness
–

Divine Consciousness
-

Energy Presence without transformation.


4.

Prajnana
m Brahma

Brahma
–

as Atma
–

Bio
-
oscillator
–

Energy Presence
–

is Mental Time
-

Space.

(Prajnanam) is Unoccupied Awareness in Divine Consciousness.



5.

Raso vy Saha

Experience of Essence of the meaning of Maha vakyas,
-

All Cognition
-
related experiences
in the awareness of the
Self
-

Meaningful Experience. Silence. Peace. Bliss.

Experienced meaning. Purport.


6.

Anando Brahma

Unoccupied Awareness is bliss.


7.

Sarvam Khalu Idam Brahma

All the world (collections of cognitions sensed by sense organs through the

medium of Manas)
–

is composed in,
made up of, sustained by, rests in and ceases to be because of and part and parcel of Psychic energy pulse
generator
–

Atma.

















Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





6




















JAGRAT SUSHUPTI




Mind is present if willed.

Sense and action orga
ns

are alert and ready to

function. Through

Meditation one reaches this state.
Also known as

State of Visranta Drishti,

Silence, Bliss, Peace,

Unoccupied awareness, Pure
consciousness

Divine consciousness

Real ‘I’ state etc.


SRESTA PRANA



ATMA



MA
YA




MIND (divyam & swaram)




Antahkaranas


Panchapranas






Sense Organs


Action Organs

Jnanendriyas


Karmendriyas


SUSHUPTI





Mind is absorbed in
Maya.Sense and

action organs a
re

not in functional

state. No awareness

of without or within
Cognitions (prapancham) or

Vasanas. Also known as

Pralayam state.

STATES OF CONSCIOUSNESS
-

PHASES OF MIND

–

MENTAL TIME
-

SPACE

CONCEPT DIAGRAM I


JAGRA
T

Mind is present, Sense and Action organs are
active are in working state. All learnings take
place in this state. Meditation starts in this
state. Also known as Bahirmukha Dristi
state.

SWAPNA

Mind is present. Sense organs are in dormant
state. Actions organs will be functioning if
necessary. Meditation becomes one
-
pointed in
this state. Also known as Anthramukha Dristi
state.

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





7

CONCEPT DIAGRAM II







SAT
-
CHIT
-
ANANDA

ATMA

BIO OSCILLATOR
Generator of psychic
energy pulses

Awareness


MAYA OR CHIDABHASA

OR PRANA
VAM
Virtual chit
–

energy Pulses


DIVYAM
-
Jnanasakti

SWARAM
-
Prana Sakti

Antahkaranas

Pancha Pranas

Manas
–

Perception
–

Recording


& Recollection of


cognitions.

Buddhi
-

Intellectual functions

Chitt
am
–

Cognition created


Experience/Meaning


Understanding


Recording & Recollection

Ahamkaram
–

Self
-
consciousness

Prana,Apana,Vyana,


Udana,Samana

Karmendriyas



-
Action Organs
-
Movement
s of


-
Leg, Hand, Vocal Chords,


Reproductive organ, Bowels.


MANAS

Jnanendriyas
–

eyes, ear, nose,

Tongue, skin
–

sense organs

REACTION

ACCORDING TO

SENSING OR

KNOWLEDGE OR

PERCEPTION OR

THOUGHT OR URGES

Mind is a combined operation of all these

Source of mental
energy/
mental
time
-
space

MIND

ARCHITECTURE OF MIND AS EXPRESSED IN THE UPANISHADS

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to
the world”

27
-
30 January 2005. Haridwar.





8

CONCEPT DIAGRAM I
II


ARCHITECTURE OF FUNCTION OF MIND DURING
LEARNING/KNOWING

TEACHING/EXPRESSING




ATMA





Bhakti State



MAYA
Advaita State




Unoccupied awareness


Jagrat

OBJECT
-
FREE EXPERIENCE


Knower
-
Known free


Sushupti



Consciousness state.



MIND
Pure Consciousness




Sushupti

Avyakta State.


JNANA SAKTI PRANA SAKTI

State of Self.



Silence. Peace. Bliss
.




PANCHA PRANAS





ACTION ORGANS







Speech



Movement of leg




ANTAHKARANAS Movement of hand




Movement of Bowels




Movement of



Reproductive organ


AHAMKARAM

BUDDHI CHITTAM MANAS




(
ACTIONS OR



Consciousness Logic Senses, Consciousness

REACTIONS
-----



of Body , of experiences

SENSE ORGANS MECHANICAL ENERGY)


Mind Decision caused by



Personality &
Making cognitions


Social Status


Intellectual Remembering EYE
-
light energy THOUGHT SELF
-
CONSCIOUSNESS



Operations Forgetting EAR
-

Sound energy OF


Intuitions NOSE
-
Chemical energy

INNER WORLD


Meanings, TONGUE
-
Chemical energy


Understandings

SKIN
-

Mechanical & Inner
-
World
-
Collection



Heat energy of Known Objects


















VYAKTA STATE, JAGRAT CONSCIOUS STATE, LEARNING & TEACHINGSTATE
, STATE OF THOUGHTS, STATE OF
SELF
-
CONSCIOUSNESS, VIBHAKTI STATE.







DVAITA STATE, KNOWER
-

KNOWN CONSCIOUSNESS STATE


Interplay of Advait
a
–

Dvaita mental states and Jagrut (awakened) and Swapna (dream) conscious states


OBJECT
: A thing, person or idea (in a sensible/perceivable energy form).

S
w
a
p
n
a

C
o
n
s
c
i
o
u
s

s
t
a
t
e
s

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to the world”

27
-
30 January 2005. Haridwar.





9



MIND

Inner world
-
Collection


of cognitions



Ahamkaram
(Self
-
consciousness)

Intellectual Ope
rations

Cognition
-

related
Experiences, meanings,
Understandings, Senses,
Intuitions ( Maitra Jnana
–

Acquired Knowledge)


Genetically in
-
built urges,
senses, Intuitions (Varuna
Jnana)
, Volitions

B
I
O

O
S
C
I
L
L
A
T
O
R

S
R
E
S
T
H
A


P
R
A
N
A

B

R

E

A

T

H

I

N

G










P
R
O
C
E
S
S

Atma

Medha

Dristi





Samvit

Jagat

Manas

Madhyama

Buddhi

Chittam

Pasyanti

Memory

Vasanas

p

r

a

p

a

n

c

h

a

m


Real
Source

Para

BHAKTI

Virtual
Source

Chit

Sakti

DIVYAM

Maya

Pranavam

Chit

Abhasa

Sat
-

Chit
-

Ananda

Awareness

COGN
I
-
TIONS

Transducer

T
r
a
n
s
d
u
c
e
r

Electro
Chemical
Energy

Light
Energy

Forms,
Scenes

Mechanical
Energy

Sound
s

Eye

Ear

Tongue

Nose

Skin

Chemical
l Energy

Chemical
l Energy

Mechanical
& Heat
Energy

Smells

Tastes

Touch

Manas

Prana Sakti

SWARAM

Action
Organ
s

Vocal Chords
-

Speech

Hand
-

related

Leg
-

related

Reproductive
Organ
-

related

Bowels
-

related

Movements of

Mechanical Energy

Potential Energy form
(Jada)

Potential Energy form
(Jada)

Awakened State
–

JAGRAT (Dvaita Consciousness

State)

Wakeful Sleep
–

JAGRAT SUSHUPTI (Advaita
Consciousness State)

Mind Absorbed
–

SUSHUPTI
(Deep Sleep State)

SWAPNA (Dream State)


FUNCTION OF MIND ACCORDING TO UPANISHADS

CONCEPT DIAGRAM
I
V A

Vibhakti

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to the world”

27
-
30 January 2005. Haridwar.





10


Atma



Psychic
Energy
Pulses

Maya




Re
flected
sat
-

virtual
chit
energy
pulses

Meaningful
experience
Sat
-
chit
-
Ananda

BHAKTI

(Tatpara,
Tatparya)

Experienced Meaning

Continous Awareness

DRISTI

S
R
E
S
T
H
A


P
R
A
N
A

B
R
E
A
T
H
I
N
G











P
R
O
C
E
S
S

Pasyanti


Activated Vasanas
Experiences
, Subject
-

Object free verb state
(
infinite or present
continuous

form)

State of faith, intuition
and understanding

I
–

Sense
, Volitions

Awareness

Vasanas

Chittam

Object

Energy Forms

( Light, Sound,
chemical,
mechanical, heat)

Jada

–

Potential
en
ergy form

Sense Organs

Transducer

First transformation

Modulation

Transformation II

Demodulation

Transducer

Madhyama

Thoughts

Subject
-
verb
-
object state

Knower
-
knowing
-
known
state

I
-

thought

Perception
Demodulation
Transformation
-

I

Modulation
S
econd
Transformation

Prapancham

Manas

Intellectual
Operations

Buddhi

Action
Organs’
Movements


Vaikhari


Utterance

Expression

Knowing

MIND
ACTIVE


MIND ABSORBED
Para

BEING

VIVARTANAM

Revers
ible
Change

Modulation

Demodulation

Concept Diagram
I
V B

-

BIONICS OF KNOWING/LEARNING
-
EXPRESSING/TEACHING

BECOMING

Jagat

Jada

–

Potential E
n
ergy form

Vibhakti

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to the world”

27
-
30 January 2005. Haridwar.





11

CONCEPT DIAGRAM V



ADVAITA PHILOSOPHY



VEDANTA AWARENESS



SABDABRAHMA THEORY


AWARENESS






























ATMA

SAT
-
CHIT
-
ANANDA

SUDDH
HAH
AM

AWARENESS


JAGRAT SUSHUPTHI

AT
M
ANUBHAVA DASA

PEACE


BLISS

SILENCE

JNANASHAKTHI

PANCHAPRANAS

ANTAHKARANAS


JNANENDRIAS

Object
-
energy forms
-
tanmatras

-
s
ensed by sense

organs



KARMENDRIAS

JAGAT
-
VASANAS

ATMA

PARA

T
ÂTPARYA
-
PURPORT

RASA

PASYANTI

ARTHASTHITI
-

KRIYA
-
VERB
-

MOOD

MADHYAMA


VAKYA
/
BHAVA STHITI

SENTENCE



EXPRESSION


/ UTTERANCE

VAIKHARI

MAYA

MITHYAHAM

PRANASHAKTHI



V

I

V

A

R

T

A

N

A

M




Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to the world”

27
-
30 January 2005. Haridwar.





12

TABLE II


No

UPANISHADS

SUDDHA ADVAITA

SAKTADVAITA

SABDHABRAHMA
TH
EORY

SRI RAMANA
20

MAHARSHI

SRI
21

AURO

BINDO


VARANASI

RAMABRAHMAM

PRESENT PRESENTATION

1.

Atma and Brahman
are same

Atma, Brahman and
Individual consciousness
are not different

Seer

‘kasyapo pasyako bhavati




Awareness‘



Para


Maunam

Srasta

Suddha
ahmam

Real Identity of

‘I’

Aham
-
Aham


Super
Mind

Unoccupied Awareness

-
Bio
-
oscillator

2.

Maya

Chidabhasa

Maya

Through whi
ch object
–

energy forms are se
n
sed


yaya asantam

pasyati sa

maya

-

ya ma sa maya



Ma
ya is another name for

‘
samvit
’

Maya is

reflected

Sat
/

Chit.

Maya is Chidabhasa

Pranavam


Sphota


Pranavam


Pasyanthi


Mithyaham


Aham + Suddha


Vasana


Ascent


Maya is psychic

Energy.

Reflected

Chit
-
energy

3.

Jagat is imposition
on S
at. Also known
as idam and
Prapancham.

Jagat is not real. Has no
creation. So has no
dissolution.

Jagat

is becoming of
Chidabhasa.

Jagat

has origin and
dissolution.



Madhyama

Srusti

Antahkaranaparinama


Aham + Idam


Srasta + Srusti




Divine
Mind

Jagat

is Transformed

(modulated)

Maya when

object
-
energy forms

are cognized by Antahkaranas.

Jagat

has appearance

and disappearance in the eternal

Awareness Prajnanam
,

the Atma Drishti.

4.

Idam is enveloped
and encompassed by
Isa.

Wh
at is moving

(transient)

i
n the Atma
-
Dristi is
Jagat

Jagat is illusion in Sat and is
‘seen’ so as serpent is ‘seen’
in rope.

Jagat is ‘pot’ in mud.

‘Ornament’ in gold

‘Dog’ in rock

(sculpture)



Madhyama

Vaikhari

Sru
s
ti

(Antahkarana
parimana) imposed on
Sr
asta.


Descent

Jagat is objective
-
Cognised energy

form in Chida
-
bhasa.

(Psychic

energy pulse flow)

5

What is ‘seen’ is in

*Sapta

lokas

Bhooh, Bhuvah,
Suvah, Mahah, Janah

Tapahah, Satyam
lokas

What is ‘seen’ is virtual

Satya and Tapo lokas are
eternal

.Rest of the lokas
disappear at pralayam

Madhyama/

Vaikhari

Dvaitam(Aham

-
idam)

State essential for
mental functions to be
performed even in a
Jnani(
, the realised

Self


Maya undergoes

bifurcation and

T
ransformation

-
t
wo way becomings


to facilitate cogni
tion and

cognition related

actions


interactions and

reactions.

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to the world”

27
-
30 January 2005. Haridwar.





13

6.

Five elemen
ts are
different phases of
maya

in the process of
cognition


Five elements are different
phases of


maya.

Akasa and vayu

are

energies
available even b
efore
creation ta
ke
s

place.

Prithvi, Ap and Tejas are
transformed and changed
Akasa and Vayu.


Madhyama/

Vaikhari

Five elements and five
kosas are related to
states of cognition and
phases of mind
. S
ame
as

in

Upanishads.


In Atma

a
wareness
-

Object
-
Energy

-
Cognitions
-
(Tamoguna
)


Take place through

AntahkaranaParimana
-
(Rajoguna)

.
Also known as
vritti

Five elements are five phases

of psychic energy.

7,

Prajnanam

is divided
as Jagrat,Swapna
,
Sushupthi

and,Jagrat
-
sushupthi
Atma Dasa.

Same as Upanishads

Names of seers change

Jagrat
-
V
a
ishwanara

Swapna
-
Taijasa

Sushupthi
-
Prajna

Manodasas.

Ishwara is Avasthatraya
Shaks
hi


Madhyama/

vaikhari

Same as in Upanishads


Phases of mind and

States of conscious
ness created by

Object
-
Cognition

and eventual

transformation
-

modulation
-
of psy
chic energy

8.

Pure Consciousness

transcends Time and
Space
Consciousnesses

Consciousness of Time and
Space are not real

Time and space are
synonyms of energy


Madhyama /Vaikhari

Same as in Upanishads


Time and space

Perceptions
are

relative to

conscio
us state.



*
Sapta Lokas :

Satya loka :


Aham
-
Aham Chidakasa Jagrat Sushupti

Maya not transformed

Srasta












Atmanubhava Samayam








Bhakti, Para






















Tatparya,





Sat
-
Chit
-
Ananda Sat/Chit












Rasa



Tapo loka


:



Aham+Chidabhasa Chittakasa Jagrat Sushupti

Maya not transformed



Icha
-
jnana
-
kriya sakti pravaham






Samvit



Jano loka : Aham+Vasana Rajomayakasa Jagrat

and/

or Swapna

First transfo
rmation of maya




Pasyant
i , Artha




















Experience




















Understanding


Maharloka

:


Aham+ Divya, Swara



A
kasa and Vayu

Jagrat and/or

Swapna


Bifurcation of maya



Sakthis


Survarloka :

Aham+

Nir
vishaya


Tamas Sushupti Maya not bifurcated and not transfo
rmed



suddha
vasana





p
ravaham



Bhuvarloka : Aham+Idam


Bhutakasa Swapna Second transformation of maya



Srusti




Antahkarana

parimanatakes place




Vibhakti


Only

action organs are active. Sense organs are dormant


Madhyama

.


Bhooloka : Aham+Idam Bh
u
takasa Jagrat Second Transformation of maya




Vaikhari







Both sense and action organs are active


Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of Vedas to the world”

27
-
30 January 2005. Haridwar.





14

CONCEPT DIAGRAM VI


Transmission





Re
ception
















































First Demodulation






Second Modulation




















CHITTAM





















Second

Demodulation






First Modulation









S
ound

Micro
phone


Audio

amplifier

Modulated

Carrier wave
wave

Modulation

Antenna

OBJECT
–
ENERGY FORMS

Eye
-


Light energy

Ear
-

Sound energy
Tongue
-

Chemical

energy

Nose

-


Chemical


energ
y

Skin
-

Mechanical


energy


ANTAHKARANAS


MADHYAMA


JAGAT

PRAPANCHAM



IDAM

VAIKHA
R
I



Hand movement

Action Bowel movement

Organs Leg movement



Movement of

Vocal




chords




Reproductive organs


MAYA


CHIDABHASA


ATMA

BIO OSCILLATOR

PARA

MIND

Antenna

Demodulator

Loud

Speaker

Audio

Amplifier

SOUND

JAGRAT

IDAM

PRAPANCHAM

ACTION

ORGANS

SENSE ORGANS

RISTI

MAYA

CHID
ABHASA

ATMA

R
adio

Frequency

Oscillator

KNOWING
/
LEARNING

Reaction

MANAS

MANAS


CHIT ENERGY


PULSE

PASYANTHI


Senses



Verbs

VASANAS


Experienc
es


Understandings

CHITTA
M

MAYA

EXPRESSION /
TEACHING


MANAS

MANAS


MADHYAM
A

MIND

DRISTI

VASANAS

Varanasi Ramabrahmam,
International Vedic Conference on “Contribut
ions of
Vedas to the world”

27
-
30 January 2005. Haridwar.





15

REFERENCES
:


1. Arthur C Guyton


and John E Hall,
Text Book of Medicinal Physiology
,
(Saunders Pennsylvania) 2004

2. Elaine Rich and Kevin Knight,
Artificial Intelligence
, (Tata
-

McGraw
-
Hill,New
Delhi) 1991.

3. Stuart Russel and Peter

Norwig,

Artificial Inte
lligence
-

A Modern Approach
,
(Pentice
-
Hall of India Private Ltd. New Delhi)


, 2003.

4. James Allen ,

Natural Language Understanding

,
(Pearson Education Singapore
Pte. Ltd., New Delhi), 2003

5. Changeux and Dehaene ,
Neural Models of Cognitive functi
ons

, 1989, pp. 63
-
109
.

6. Bitchel and Abrahmsen,
Connectionism and Mind
-

An Introduction to Parallel

Processing


, (Blackwell, Oxford) 1991.

7. Bobrow and Collins ,
Representation and Understanding
, (Academic Press, New
York), 1975.

8. Partridge and

Wilks,
The
foundations of artificial intelligence

, (Cambridge
University Press), 1990.

9. Ramabrahmam, V
.
Upanishads Texts of Science?

Bharatiya Bauddhika Sampada
,

(May, 2001) 8.

10. Ramabrahmam, V
.
Nature of Maya
-
A Modern Scientific Awareness
, Bharatiy
a

Bauddhika Sampada

(August, 2002) 9.

11. Ramabrahmam, V.
The Significance and Use of Absence
, Bharatiya Bauddhika

Sampada

(November, 2003) 7.

12. Ramabrahmam, V
. A modern scientific awareness of Upanishadic Wisdom:
Implications to Physiological Psychol
ogy and Artificial Intelligence
, Proceedings of
the World Congress on Vedic Sciences, Bangalore (2004).

13. Ramabrahmam, V.
Kalah Nama
–
Time means
, Sambhashana Sandeshah
(June, 2000) 4.

14. Ramabrahmam, V.

Atma

Manah Dhyanam Cha
-
Self, Mind an
d Meditation
,
Sambhashana Sandeshah

(June 2001) 25.

15. Bhartruhari,
Vakyapadeeyam,

(Telugu Akadami, Hyderabad),1974.

16
. Ramabrahmam, V.
Meditation on the Self through Physics
, Proceedings of the
World Congress for the Synthesis of Science and Religion, C
alcutta (1997).

17. Vaasishta Ganapati Muni,
Viswa Mimamsa
,

(Kavyakanta Bharathi,
Anakapalli),1982.

18. Vaasishta Ganapati Muni,
Uma Sahasram
, (Sri Sai Shyam Trust, Nandyal)1994.

19. Paul Gochet, private communication.

20.

Sri Ramana Maharshi,

Ramana Mahar
shi

Bhashanamulu
.

(Sri Ramana
Ash
ramam,

Tiruvannamalai)


2000.

21. Sri Aurobibdo,
Glossary of terms in Sri Aurobindo’s Writings
, ( Sri Aurobindo
Ashram, Pondicherry
), 1998.

.