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
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Artificial Intelligence
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-
McGraw
-
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Delhi) 1991.
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Norwig,
Artificial Inte
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-
A Modern Approach
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-
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Natural Language Understanding
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Upanishads Texts of Science?
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Nature of Maya
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A Modern Scientific Awareness
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-
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