Gist:
The word Padaartha, used as a technical term by different Indian schools of
thought with different senses will be brought out. The meaning and intonation
of the word Padaartha as used in the
Upanishads, Brahmajnaana, Advaitha Philosophy, Sabdabrahma Siddhanta (Vyaakarana), the Shaddarshanas will
be discussed. A comprehensive gist of this discussion will be presented
relating to human consciousness, mind and their functions. The supplementary
and complementary nature of these apparently “different” definitions will be
conformed from cognitive science point of view in understanding and a modern
scientific model of human cognition and communication, language acquisition and
in terms of brain modulation and demodulation will be presented.
Cognitive sciences often
rediscover philosophical analyses painstakingly. A better policy to understand
and model human consciousness and mental functions would be first to learn what
philosophy (Eastern or Western) teaches us about human consciousness and mind
in this regard, and then move on to experimentation and model–building within
the scope of positive sciences. The information available in Indian
philosophical systems is correlated from cognitive science point of view and
this Indian spiritual wisdom is
used to model and understand the form, structure and functions of human
consciousness and mind, and to provide as well necessary hints to software
which would model the tasks of mind.
The
Upanishads, The Brahmajnaana, The Sabdabrahma
Siddhanta, The Bhagavadgita, The Shat Darhasnas and the like are replete
with many expressions which deal with human faculties and mental processes
which can be used to understand and model human cognitive processes (1-10). Indian spiritual wisdom contained in the
Upanishads, Advaita siddhanta, Shtd Darshanas and similar texts is not
necessarily theological but is also psychological and scientific The Upanishads and other spiritual and
philosophical texts are traditionally commented on as theological texts(1). But
Upanishads and the rest of thought
systems are also texts of science of mind (2-9). The concepts and definitions of Padaartha, Advaita and Dvaita can be
successfully used to understand the theory of human mental processes (3-5). .Atmajnana, the Upanishadic wisdom and other philosophical content available is Shaddarshanas and Vyakarana, when interpreted from psychology and modern science
point of view, yield a mine of information about phases of mind, states of mind
and functions of mind (2-18). The physical structure of mind and a model and
possible theory of human cognition and language learning and communication
processes can be presented when the ideas from all these systems, though they
apparently “differ” in vocabulary and paths.
Advaita thought, Shat Darsanas and Sabdabrahma theory are clubbed in this article.
Sphota Vaada of Sabdabrahma Siddhanta, Saddarsanas
[(Nyaya, Vaiseshika, Samkhya, Yoga,
PoorvaMeemamsa, and UttaraMeemaamsa
or (Vedanta)] are distilled expressions
of the Upanishads, the texts of Buddhism, the texts of Jainism and related
ancient Indian spiritual and philosophical texts. And are evolutionary products
in nature, in advancing, and improving, substantiating, opposing, inducting,
deducting contemplating over earlier texts and are codifiers of Indian
philosophical essence having implications and applications to cognitive
science.
This paper lists
and correlates from cognitive science point of view such apparently ‘different’
usages of the same term padaartha;
and a comprehensive outlook of various Indian spiritual (the Upanishads, Atmajnaana/Brahmajnaana, advaita philosophy, etc.,) and
philosophical (shaddarshanas, sabdabrahma
siddhanta – vyakarana) perceptions, insight, will be presented from
cognitive science point of view. A
brain-wave modulation/demodulation model of human cognition, communication and
language acquisition and communication process based on Upanishadic expressions and Sabdabrahma Siddhhanta is also
presented here. Brahma Jnaana or Atma Jnana is the basis of both Vedanta
and Sabdabrahma Siddhanta(12-22).
Cognition
insight from Brahmajnaana and other
philosophical systems:
Paadaartha:
Naama roopa vinirmuktam yasmin
samtisthate jagat
Tam aahuhu prakrutim kechin maayaam
anye paretva cha anoon
Human cognition takes place sequentially
in three stages and human communication takes place sequentially in the reverse
order under the observation of human consciousness (2-18). Consciousness acts
as non-transforming awareness - untouched, uninvolved seer, witness or observer
- being present through the series and sequence of cognition and communication,
playing the dual role of material (upaadaana
kaarana) and instrumental cause (nimittakaarana).
This is technically called padaartha by
Upanishads, meaning that consciousness – the result of breathing process – is
the source of energy / matter by / with which the cognition is made up of and
carried through. Upanishads use the terms Brahma
padaartha to signify, quantitatively and qualitatively, aatma sakti generated to create various phases of mind or
conscious states of mind, which provide consciousness and in which mental
functions are conducted and also mind ceases to function mentally. Vaisheshika,
nyaya, saamkhya, yoga and vyaakarana also proposed cognition elements as padaarthas.
Brahmajnaana:
Naama bhaava vaasanaa rahita vastu
padaarthaha iti, Brahmapadaartha
[Upanishads/Brahmajnaana].
Padaartha
is also used by Vaisheshika School of Shaddarshanas, and says:
Vaishesheka:
Dravya-guna-karma-saamaanya-visesha-samavaayaaha
- padaarthaas [Vaisesika – argues for the existence of the self from
bodily functions/activities]. Abhaava
is added later.
+
Sakti (potentiality)-asakti (non-potentiality)-saamaanya visesha (commonness) –
abhaava (non-existence / non-cognition). [Substance has quality and action].
Prithivi-appaha-tejaha-vaayu-aakaasa-dik-kaala-mana-aatmaa
– iti dravyaani.
Nyaaya:
Pramaanaihi
artha pareekshanam nyayaha.
Pramaana
(means of knowledge)-prameya (the objects of knowledge)-samsaya
(doubt)-prayojana (purpose/use)-dristaanta (syllogism/examples)-siddhaanta
(accepted truth)-avyaya (members of syllogism)-tarka (indirect proof)-nirnaya
(determination of the truth)-vaada (discussion)-jalpa- (wrangling)-vitanda
(cavil or destructive criticism)-heetvaabhaasaa (fallacious reasons)-chala
(quibbling)-jaati (futile objections)-nigraha sthaana (occasions for reproof)
– The first nine are more strictly
logical than last seven (which have the negative function of preventing erroneous
knowledge). The last seven are more weapons for destroying of error than the
building of truth.
Four Kinds of valid knowledge:
Patyaksha (Perception)-lyingika (inference)-smriti (remembrance/ memory)-aarsha
jnaana (intuitive knowledge/confirmed by earlier scholars) - [Nyaaya - says Self is the basis of mental phenomenon.]
Samkhya and Yoga:
Saamkhya
– 24 – taanmaatraas –objective energy forms – 5; sense organs
(jnaanendriyas) – 5; communication /
action / reaction organs – 5; kinds of action by action organs- 5;
antahakaranas – inner mental tools – 4 = 24
Pratyaksha,
anumaana, aagamaaha pramaanaaha (Yoga Sutras)
Uttara
meemsa or Vedanta:
Vedaanta
– 25; the above 24 proposed by Vaisheshaka and Consciousness/awareness = 25;
Vyaakarana – Sabdabrahma Siddhanta:
jaati, guna, kriya, yadruchcha
– 4
In
all these systems, padaartha thus is
defined and used as raw “material” / energy constituting the consciousness/awareness,
mind, cognition/communication, the instruments of cognition/communication,
objects of cognition/communication, phases of mind in which
cognition/communication takes place or not, functional /
cognitive/communication states of mind, the tie-ups of mind with object-energy
forms, storing and retrieving inner mental world through instruments of cognition/communication,
[moods/senses/experiences/meanings/senses/ - feelings/thoughts/logic/sentence-
utterance in expresser/teacher and in reverse order in the listener and vice
versa.
The
construction, structure, storing/retrieval of cognition/communication are
modelled from Brahmajnaana point of view using advaita and dvaita concepts of
mind and its functions correlating with brain wave modulation/demodulation of
mental energy waves. The current of awareness is also proposed using these
concepts which underlies all cognitions/communications and its reversible being
creates, sustains and dissolves cognitions/communications.
Process of Cognition and
Communication:
Brahmajnaana/aatmajnaana:
The cognition- knowing, perception,
storing, re-cognition, retrieval and communication are facilitated by the
psychic energy released by breathing process and its transformation and
transductions in forward and reverse directions.
The transformation in forward and reverse
direction of reflected psychic or mental energy gives rise to dvaita state of mind when consciousness
becomes seer + awareness and splits into triad as knower – knowing – known;
subject – verb – object; cognizer – cognizing – cognized; communicator –
communicating – communicated during cognition and communication of humans.
When this transformation and reverse
transformation cease to take place then the state of mind is known as advaita state, when knower and known
merges into knowing; subject and object
merges into verb, cognizer and cognized into cognizing, communicator and
communicated starts as communication.
Sense
organs: receiving information
Inner
mental tools: registering and reproduction of information
Action
organs: reaction and responding to information/communication.
Cognition is a series of cognition, re-cognition and
communication and de-cognition and de-communication.
Cognition and communication – Listener and
Expresser:
Cognition consists of cognizing elements, cognizing
tools, cognizing agent, cognizing process, cognized elements: Knowing –
perceiving – experiencing / Understanding/ Becoming the Sense and being the
essence / fruit / purport / import / rasa / culminating as peace / bliss /
silence (No – cognition state but is the result of experience of the essence of
the cognition) – in the listener and just the reverse process in the expresser
forming and resulting in the communication.
Thus
cognition has three stages of knowing, perceiving and experiencing and all
these three under the observation of the Consciousness as acts as Seer /
Witness untouched by these mental happenings during the whole process of
cognition, re-cognition and communication.
There is
also a state or stage of no-cognition taking place, then the consciousness is
pure known as pure consciousness, signifying content-free contented state,
cognition and related experiences-free unoccupied awareness – experienced as
bliss, peace silence, mental quietude, anxiety-, fear-, worry-, doubt-free
mental state.
Action
organs communicate and express the already mentally stored, recollected,
re-cognized experience, perception.
Poorva meemamsa:
It
is not the question of whether an object is there or not in physical world
around. It is whether the object is cognized or not. When chit energy lights the object, the object is cognized. If the light
is off object is not cognized.
When not cognized for the lack or absence
of chit energy it is as good as the
object is not present for the cognizing agent. Lighting of object world
(outside the body or perceived within the body from earlier already created
mental impressions) is cognition by chit
energy. The object is present as stimuli-causing in the outside physical world
and as potential energy form inside the body as perceived world or between chit
energy or object-energy form (live, dynamic, current). Lighting by chit energy means presence of mind to be
able to do all forms mental functions. Absence of mind is deep sleep or wakeful
sleep conscious state.
Cognition of objects is temporary. Atman is the constituent cause (samavaayikaarana). And contact of atman with manas is the auxiliary cause (asamavayeikarana).
The Self brings about cognitions
when it is contact with manas.
The Formation and Structure of
cognition and communication: Concept and idea of Triad (Triputi):
The Triad:
The cognition- knowing, perception,
storing, re-cognition, retrieval and communication are facilitated by the
psychic energy released by breathing process and its transformation and
transductions in forward and reverse directions.
The transformation in forward and reverse
direction of reflected psychic or mental energy gives rise to dvaita state of mind when consciousness
becomes seer + awareness and splits into triad as knower – knowing – known;
subject – verb – object; cognizer – cognizing – cognized; communicator –
communicating – communicated during cognition and communication of humans.
When this transformation and reverse
transformation cease to take place then the state of mind is known as advaita state, when knower and known merges into knowing; subject
and object merges into verb, cognizer
and cognized into cognizing, communicator and communicated starts as
communication. Thus the cognition consists of:
Structure of Cognition:
Cognizing
element/agent/subject Instruments
of cognition object of cognition
(impersonal)
Dvaita
phase of mind:
Conscious
states of phases of mind when mind alternates between dvaita and advaita states
during wakeful and dream conscious state of mind
Mental
states of cognition: Advaita, dvaita
and their simultaneous existence and working
Types
of cognition: Knowing, perception, experience / mood/sense/ meaning/
understanding/ insight/intuition/ urge, craving:
Stages
of cognition:
States
of cognition:
Functional
– form – construction – structure – plane – level of cognition
Elements
of cognition: Object energy forms (sense organs / knowing), electro-chemical
(inner mental tools / perception / logic / intellectual operations /) and
biochemical [experience / sense / mood etc., (inner mental tool chittam)] under the observation of
infrasonic oscillator – the consciousness.
Forms
of energies being sensed during knowing: light (eye); sound (ear); chemical
(tongue - taste / nose – smell) mechanical (skin – touch) heat (skin - cold,
cool, warm, hot).
Form
of energy facilitating perception and other intellectual operations, sentence
formations: electro-chemical.
Form
of energy facilitating experience etc., : biochemical
The
perception (electro-chemical) and experience (biochemical) are carried by and as
the frequency modulations/demodulations of the infrasonic pulse series – the
reflected mental energy pulses – the brain waves – generated by and are the
result of rhythmic breathing process.
The
guna concept of cognition: in the
sense of mental tie up (guna means knot too)
The
word guna extensively used in Indian
spiritual texts, means mental tie-up.
If
the mental tie-up is with object-energy form through the means of manas, it is tamoguna; bahirmukhadristi; antarmukha dristi
too..
If
the mental tie-up is with inner mental world –with stored collection of
information about outer physical and / or impressions created by such
information it is rajoguna. Antarmukha dristi.
If
the mental tee-up is with experience, mood, meaning, sense, insight,
understanding, intuition, urge, volition, through inner mental tool chittam, it is sattvaguna. Antarmukha dristi.
Prapancham
is created as potential energy in the respect cortices and when this is
retrieved, it is called jagat, the
dynamical form of information as thought, feeling, perception preceded by
experience, mood, sense etc., differentiated and split as knower-knowing-known
or subject-verb-object, the triad, in the dvaita
phase of mind i.e, the jaagrat
(wakeful) and swapna (dream)
conscious states of mind.
Instruments of Communication:
Inner
mental tools: retrieval and reproduction of information through action organs
Action
organs: reaction and responding to information.
Human
Mind: Its phases, cognitive states, functional states and functioning:
Human mind has four modes:
Three modes of awareness
in continuous consciousness:
Mode of knowing/expression
Mode of perception,
sentence, logic, reasoning etc.,
Mode of insight, understanding, experience, mood,
meaning, sense, intuition, instinct, urge, commonsense etc.,
Mode of consciousness sets in when awareness has
become one with consciousness:
Fullness,
bliss, peace, silence, meaningful experience or experienced meaning etc.,
In the mode of consciousness all the remaining modes
take place sequentially and reversibly to make one knowledgeable and
communicate the acquired or inherent knowledge.
Mode of insight is the result of perception or
intuition or instinct. State of insight is permanent once understanding sets in
or experience takes place compared to state of perception.
Knowing is the result of direct sensing by sense
organs. Perception is correlation of sensed information with already known and
preserved information stored in inner mental world. So is understanding or
experience. Insight is the fruit of understanding. Intuition is a flash arising
from insight or experience. The intuition flashes as an action to be performed
in the form of verb (sense). Understanding is also thus a correlation of
perception with already available senses or experiences or insight within
created by earlier perceptions or sense or instinct naturally possessed by the
organism through genes inherited.
Validity of Cognition:
Pramaana = authority, reliability, means
of cognition.
Pratyaksha= Direct – through sense organs-
sensing- knowing- vaikhari.
Anumaana = Inference- through intellectual
operations like logic, reasoning, induction, reduction, analysis,
discrimination – perception- madhyama
Sabda (aagama) = recollection (creation) of
meaning- understanding- experience, intuition, state of verb, state of action (kriya)-pasyanti.
All the
three pramanaas are having equal
primacy and functioning consequentially in reversible way together they create
and complete the cognition in reception and transmission. Thepramaanas require earlier pramaanas and are consequences of one
another in forward and reverse directions in completing and transmitting
cognitions.
Consciousness
provides the necessary mental awareness to cognize through these three means.
Consciousness
is observer and facilitator of cognition through three stages both
instrumentally and materially.
For pure
consciousness: the objects of cognition and communication are: experience etc.,
biochemical forms / perception, the electrochemical form /sensing through sense
organs through the medium of manas and expression or communication through
action organs as mechanical energy forms - which happen through the medium of
infrasonic mental energy pulse series - modulation and demodulation-
respectively for communication and cognition and are manifested and reflected
by and of brain wave transformations.
Concept of mind as
available in Atma- or Brahma- Jnana/AdvaitaPhilosophy:
Atman or Brahman is Sat-Chit-Ananda
Upanishad:
poornamadahapooramidampoornatpootnamudachyate
poornasyapoornamaadayapoornamevaavasisshyate
Isaavaasyoopanishat:
Isaavaasyamidamsarvam /yatkim cha jagtyaamjagat
tenatyaktenabhunjeethaah/ maagrudhakasyavittdhanam
Adi Sankara: Brahma sat jagatmithyajivo brahma evanaapraha
What is present always (in dristi
and responsible for formation of dristi) is Brahman and jagat (which is moving
or transient) is adhyasa (veil), over sat (Brahman); and mithya (unreal or
virtual);jiva (self-consciousness or egoistic state of mind as adhyasa over
Brahman) is Brahman (pure consciousness or unoccupied awareness) Itself, not
different or separate.
Atman (yasyagamanamsatatam
tat atma) and maya (yayaasantampasyatisamayaor ya ma samaya) together constitute and
compose of human consciousness and are the ingredients that construct and
operate human consciousness and human mental functions (8). Maya
(reflection of atmasakti or chit sakti in medha as chidaabhaasa) as
tamas(i) conceals the atmachaitanayam; (ii) falsely identifies
the individual with self-consciousness and forms ego - which are also part of
inner mental world (jagat) by forming
veil (adhyasa); thus causes (iii)moham and makes one see and experience jagat as sukti-rajata-bhranti; or rajju-sarpa-bhranti
as avidya and (iv) makes vidya disappear from awareness (dristi); and (v) is transient,transitory
and illusory reflection of sat.
Because of these five kinds of illusions
caused by maya, all inner mental
world and mental functions (prapancham or
jagat or viswam and self-consciousness –all together known as idam) therein transpose themselves on Atman as pictures are superimposed on
the cinema screen. Atman is like the
cinema screen here. These pictures (cognitions, cognition related experiences,
senses, meanings and self-consciousness) appearing on Atman-screen do not and cannot separate themselves from the screen
and require the screen for their appearance, cognition and sustenance.
All this is termed as mithya till the mental awareness becomes pure-consciousness and
once this Truth becomes the dristi
(conscious awareness), all these cognition and ego related-appearances are
termed not separate from Atman but as
part and parcel of Atman. Dristi (conscious awareness) is
important. Just as waves are not separate from the sea so are the appearances
as sristi (mental cognitions and
self-consciousness) are not separate from Atman.
Inner mental world (idam)
and mental functions (jagat):
Vedanta Panchadasi: Asti bhaatipriyamnamamroopamchetiamsapanchakam
AAdyatrayam brahma roopamtatodwayamjagatroopam
is
a famous expression of Vedanta Panchdasi
by Vidyaranaya. This sloka says that prapancham (also known as viswam)
is made up of five ingredients: asti (sat
aspect), bhaati (chit aspect), priyam (anandaaspect)-the aspects of Brahman or Atman, namam (name) and roopam (form or sight or drusyam
or vishaya), the aspects of prapancham or jagathi or jiva. Addition
or tagging of namam and roopam to Atman forms prapancham in jada (potential)
form. Prapancham becomes jagat(kinetic/dynamic) when retrieved
and appears in the dristi. These namamand roopam also consist of words and forms we cognize and learn while
learning languages, disciplines and skills and all kinds of knowledge.
In jagat, Atman is in three parts as asti
– the sat aspect; bhaati – the chit aspect and priyam – anandam aspect, together with the two
parts namam (name) and roopam (form). Namam is given by language and form is what the vishaya looks like or cognized like. It
must be noted here that prapancham is
created within as sensed by sense organs through the antahkaranamanas. So obviously the smells (by nose), tastes (by
tongue) and touches and feelings of hotness and coldness (through skin) are
also part of prapancham in addition
to sounds heard by ears and forms seen by eyes. This prapancham will be injada
(potential) form and becomes jagat as
kinetic form when retrieved and perceived by manas forming thoughts/feelings etc.,
Consciousness is non-dual (advaita) awareness. It is experience as
bliss/peace/silence when self-consciousness is absorbed or got absorbed in pure
consciousness. Consciousness is also experience when no cognitions or
cognition-related experiences are in the awareness of mind. Experienced
awareness is consciousness. Awareness of nothing within or without the body is
consciousness. It is peace, bliss and silence. Mind is dual (dvaita) awareness. Knowing, perception,
thinking, doing intellectual operations, discrimination, feelings, having
moods, urges, intuitions, understanding, getting and having insight,
experiences are functions of mind.
Scheme of human
mental acquisitions, functions and communications:
While
mind is functioning, there will be a differentiated perception of knower-knowing-known or subject-verb-object, which will be
missing and absent when non-dual (advaita)
awareness or pure consciousness becomes unoccupied awareness (2-16).
Experiencing or understanding or getting insight of verb is state of experience
and then knower-known or subject-object are not attached to the
verb. Verb will be in a present continuous form or infinite form depending on
it is absorption of information or understanding cognition or experiencing
cognition or urge (to express or do) or intuition (result of perception or
instinct took form or genetic knowledge expressed through hormones or like
them) or sense or meanings of utterances received or to be expressed (12-16).
We
knowingly or unknowingly alternate between non-dual (advaita) and dual (dvaita)
awareness while functioning mentally.
Wakeful and dream conscious states of mind represent and account for the
phase of mind when functioning and then we also are aware of and sense or
perceive self-consciousness. Once mind ceases to function, we experience peace,
bliss and silence within. If these are experienced our being aware them, the
phase of mind then is known as wakeful sleep. If we are unaware, but are
conscious of these, the phase of mind then is known as deep sleep. The phase of
cessation of mental functions (also self-consciousness) is similar to zero in
number system and vacuum in physical and biological sciences. Vacuum is
inherent in matter and holds matter and is manifested when matter is missing or
absent. Consciousness is awareness of mind when no mental functions are taking
place. This idea is further elaborated.
Simply put, according to Upanishads,
human mental functions are the forward and backward transformations of chidabhasa
or maya or pranavam - the carrier (in the sense of carrier radio wave in
broadcasting and reception process) cognitive-energy pulse series, modulated by energies sensed through
sense organs or the stored information as potential energies retrieved (as vasanas
- object-experiences, which include meanings of utterances, first and then jagat[retrieved
inner world by antahakaranas- manas,
buddhi, ahamkaaram, chittam]] as feelings/thoughts/perceptions) and demodulated to give humans
knowledge, experiences etc. The transformation of maya, reverse
transformation of maya and cessation of transformation of maya - the
dvaita and advaita conscious states respectively- taking place
simultaneously, consecutively and alternately is the structure, form, function,
state and essence of human consciousness, mental functions and cognitive
processes [8].Most of present attempts aim at modeling machine cognition as an
isolated process which is the result of sensing (19). 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 sense 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/experience, (4) purport-
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/Experience (c) Perception/Thinking (d) Utterance
/Expression
II
Knower/Listener/Learner:
(a) Knowing (through sense organs) (b) Perception/Thinking (c)
Understanding/Experience (d) Purport (Meaningful Experience/Experienced
Meaning)/Awareness.
Four conscious states of mind, which are phases (jagrat,swapna,
sushupti and jagratsushupti), five functional states of mind (annamaya,
praanamaya, manomaya, vijnaanamaya and aanandamayakosas) and seven
cognitive states of mind: (SaptaLokas – bhooh, bhuvaha, suvaha, mahaha,
janaha, tapaha and satyam- Gayaatri Mantra) (7) and four modes of language acquisition
and communication are available.
Software:
Human
beings know through the following means (pramanas):
The
means of cognition are: (Software):
- Through sense organs: Pratyaksha pramana
Sense
organs: receiving information
Knowing
takes place through the medium of inner mental tool – manas–
2. through inference: Anumaana pramana
through the inner mental tools – manas, buddhi
(discrimination and intellectual operations, ahamkaaram (formation and
collection of thoughts/feelings about the individual in attention to body
gender, mental traits, social status, and the like) and chittam ( collects, receives, creates,
stores, retrieves, recollects object-energy created experiences simultaneous to
and in tune with knowing and perceiving – which includes the meanings, senses,
understanding, insight, mood, intuition, urge, physical and psychological
cravings etc.,)Inner
mental tools: registering and reproduction of information
- by authenticity, authority or through faith, allegiance and obedience to earlier expressions of eminent intellectuals: Sabda (aagama) pramana
Completely based on faith the individual has for experts in the field,
instinct, earlier knowledge brought down through generations through books.
etc.,
The scientific insight of above
expressions – Brain wave modulation / demodulation model:
Atman
provides pure consciousness and it is the human consciousness and has following
structure: Human consciousness, in the form of and characterized by Being-Pure Consciousness-Bliss is:
i) an Oscillating
Energy-Presence i.e., an infrasonic bio-mechanical oscillator, which is the
result of breathing process and the subsequent rhythmic gaseous exchange in the
lungs, issuing out mental energy pulses frequency of 10 Hz (a time-period of 10-1
sec) is the real source of mental energy, the Being of Mind and
ii) its reflected (in medulla oblongata or
reticular formation)virtual energy-pulse series (becoming of mind – mental awareness)
together constitute human consciousness and are the ingredients of human
consciousness.
Human consciousness based on this
proposition can be viewed as comprising of Pure Consciousness (Being of Mind) and Awareness (becoming of mind). Atman (mental
or psychic energy source) takes care of the consciousness part and maya (reflected mental energy virtual
form) and its forward and revere-transformations take care of the awareness
part. Thus Atman is proposed to be an
infrasonic mechanical oscillator
giving out mental energy pulses of frequency 10 Hz (time-period of 10-1
sec.) 10 Hz is the frequency of this
mechanical oscillator according to both western science and eastern philosophy
and theory of language acquisition and communication.
Brahma Jnana – Sabdabrahma Siddhanta:
Vakyapadeeyam text endorses all the above
understanding of concept of mind and its functions and describes, discusses and
proposesinsight relating to human language acquisition and communication. The
following sloka from Brahma Kanda of Vakyapadeeeyam is the gist of what all is discussed above.
anaadinidhanam
brahma sabdatatvamyataksharam
vivartatearthabhaavenaprakriyaajagatoyatah
This sloka
states Brahmanityatvam and vivartanopadatvam ofjagat as
meanings/senses (artha)/ urges/thoughts/feelings (bhava)
/expressions/utterances-the arthabhavenaprakriyaa- from Brahman. Sphota
is upadanakarana – material cause of jagatwhich is a restatement
of all that is discussed, the Advaita insight of Adi Sankara (UpanishadicCommentaries)
and Vidyaaranaya (Vedanta Panchadasi), in the earlier sections.
All this can be scientifically stated
that, Atmanor
Brahman is the result of breathing
process (19-20). Srestaprana, (most possibly O2, and the
consequent rhythmic gaseous exchange taking
place in the lungs)) is given as the body ( tanu ) of Atman Vasista
Ganapathi Muni [23-24]. Atman is always in motion (yasya gamanam satatam
tat atma – which moves incessantly is Atman) and is the result of
breathing process and in modern scientific terms can be termed as a
bio-oscillator/bio-maser/bio-laser issuing out pulses of mental (chit)
energy (8). A period 10-1 of
a second, the time required to pronounce a short syllable like ‘a’ is
put forward as the time- period of this oscillator {It is interesting here to mention that the
mental rhythms detected by the experiment by German scientist Hans Berger
[21]using EEG (electro-encephalogram) also have the same time- period of 10-1
sec}. Thus this insight proposes Atman or Brahman as a biomechanical oscillator of frequency in the
infrasonic (< or = 10 Hz) range (8-16).
Sphota is thus synonymous withpravanavam and is the infrasonic form of
sound energy pulses (frequency less than or equal to 10 Hz). This definition
very well suits the traditional one that sphota
is issued out, by veechi-taranga(air
waves) nyaya or kadamba-mukula (kadamba-flower
bud)nyaya. As is known the very term ‘sphuta’ means which is issued out.
Further the silent nature of thesphota
is both because it originates from silence (nature and physical form of Brahman-the infrasonic oscillator of
frequency 10 Hz). Sphota is praakrutadhvani (primordial sound, thepranavam) which reversibly transforms
itself to make humans conscious, cognitive and communicative through language.
Thus Sphota is physically infrasonic
sound form and is responsible for all human mental functions both materially (upadanakarana) and instrumentally (nimittakarana) (14).
Also
according to Upanishads knowledge is
of two kinds- (i) that acquired through
the combined operation of sense organs, action organs and inner mental tools in
the awareness of Atman( MaitraJnana ) and (ii) that is inherent
/ genetic/hormonal (Varuna Jnana) (7). All our
acquisitions of knowledge come under Maitra Jnana and the in-built senses (iccha and arthasaktis), urges,
volitions, body and mental abilities, capabilities, nature etc., come under VarunaJnana. In both the kinds of
acquiring and retrieving knowledge from without the body and within the body, sphota plays chief role.
Theory
of language acquisition and communication:
Vivartanam is the type of change that sphota undergoes while sristi (creation of mental impressions
or mental world during language acquisition and communication) takes place.When
sristi is being created or is in the dristi (Conscious awareness), we are
mentally functioning. When sristi is
in the awareness a veil is formed on dristi
and creates adhyasa. According to
Advaita thought only two mental
situations are available for humans in the consciousness of the Atman. The situations are nidra or sristi. Nidracorresponds to
the sushupti state of consciousness
or phase of mind. During this phase of mind, all mental functions cease to be
in the awareness and maya, whose
transformations these mental functions are, becomes nirvishayasuddhavasanaapravaaham. During this phase of mind maya does not bifurcate as divyam (jnanasakti) and swaram (pranasakti) as in jagrat and swapna conscious states and both sense and actions organs remain
dormant and functionless (also see Concept diagrams I and II) (2-18). ThusSabdabrahmaSiddhanta
based on Upanishadicand Advaitic insight provides four modes of
language communication and reception process; para-- mode of awareness--;pasyanti –mode of verb or
sense or mood--;madhyama-mode of sentence,-- andvaikhari –mode of
utterance in sound form, which can be successfully used to understand human
language acquisition, communication and usage processes (8),(12-18).
Concept
of Bhakti and Vibhakti:
Bhakti
defined as
Swaswaroopaanusandhanam
bhaktirityabhidhiyate-tuning
the mind to its origin and original form(Upanishads)
or chetovrittirupetya tisthati sadaa saa bhaitirityuchyate-the
state in which the mind disengages itself from all vrittis (Sivanandalahari)- antahakarana
parinamas (manasika gathi)-
reversible transformations of inner mental tools-manas, buddhi, ahamkaram and chittam- and attains nivritti state (nirmalamanasika sthiti) stays as that -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/pranavam//sphotaand antahkarana(4-8). This is
the state of Atman or Brahman as tatparaor tatparyaor rasa. In this state the chidabhasaorvirtual chit -energy maya/pranavam/sphota – does not
transform into antahkaranas (no vivartanam takes place) and no antahkarana parinama takes place. This state is also known as suddhasattavaguna state, which amounts
to nirguna state. Rajoguna
(antahkarana mode) or Tamoguna
(antahkaranamaparinama-cognition of objective energy-form) cease be. Transformation
of maya/pranavam/sphota, reverse
transformation of maya/pranavam/sphota
and cessation of transformation maya/pranavam/sphota-the
dvaita and advaita conscious states respectively- taking place simultaneously,
consecutively and alternately is the structure, form, function, state and
essence of human cognitive, language acquisition and communication processes.
All this is also embedded in the Brahma
Kanda of Vaakyapadeeyam.
According
to theory proposed in the above expressions the human language communication
process is a combination and quick successive forward and reversible
transformations of four modes i.e.,
I. Speaker/Teacher: Language
communication:
(a) Pure Consciousness/Purport/Unoccupied
Awareness (Meaningful Experience or Experienced Meaning- para)
(b)
Understanding/ Experience/ Sense/ Mood/Volition/ Intuition (pasyanti)
(c)
Perception/Thinking/Feeling (madhyama)
(d)
Utterance /Expression (vaikhari)
II. Knower/ Listener/ Learner: Language
learning/acquisition and understanding:
(a) Knowing (through sense organs)-vaikhari
(b)
Perception/Thinking - madhyama
(c)
Understanding/ Experience/Sense/mood/Volition/Intuition -pasyanti
(d)
Pure Consciousness/Purport (Meaningful Experience/ Experienced Meaning)/Unoccupied
Awareness- para.
In this theory the advaita state - JagratSushupti-
proposed by Vedantins corresponds
to para mode of language
communication process. This is the tatparya
(purport) or rasa (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 suddha vasanas. Pasyanti
mode 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 infinite
form without subject and object(5, 9, 12-15).
When an object energy-form, the tanmatra,[objective energy forms-
optical-light(eye), mechanical (ear) -sound chemical (nose and tongue),
mechanical, thermal(skin) (Concept diagrams I and II) – a vishaya- ] is sensed through antahkaranas,
this verb state becomes a state of sentence – bhava or thought. This state
is known asmadhyama mode of language
-the vibhakti state of sentence or
thought and is the modulated sphota
(undergone vivartanam). This
modulated energy- form gets transformed into sound energy through vocal chords’
movement and is expressed /uttered. This
is the vaikhari mode of
language. 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 madhyama mode- the modulated sphotamode in conjugation with the antahkaranas(inner mental tools). This sentence-energy form in madhyama mode is in subject-verb-object (the triad-triputi)
form. This mode of language gets
demodulated (reverse transformation of sphota - the vivartanam in the reverse
direction) 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 experienced in the
awareness of para mode, is the
purport or rasa or taatparya of the
uttered word- Bliss, Being, Peace or Unoccupied
Awareness , the normal or natural state of mind - i.e, the state of Self, Atman or Brahman.
Thus
chit-energy pulses, being issued out by Atman
(Sat-Chit-Ananda) and after getting reflected in themedha as virtual or chit- energy (chidabhasa or maya or pranavamor sphota) pulses , 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 transformed in to the mode of pasyanti;
then again gets transformed into subject-verb-object state, the madhyama 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 –antarmukh adristi- asbhavas
or thoughts. Intellectual 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- tongue, nose and heat, mechanical-skin) throughjnanendriyas –sense organs- then the
awareness becomes bahirmukhadristi-awareness
of without. This process (in
expresser/teacher and the reverse of this process, (demodulation in
listener/knower/learner) happen in human-beings while expressing/speaking or
listening/learning- as transformation or reverse transformation
respectively-together known as vivartanam-
ofmaya/sphota and antahkarnas in conjugation with sense
organs and action organs, karmendriyas.
The gist of all above expressions
and discussions is:
Consciousness
(Being-Sat) Awareness (Becoming-idam)
Speaker:
Modulation-purodhana
Brahman/Atman
chidaabhaasa/maya/pranavamantahkarananikarmendreyani /jnaanendrayani
Import experience/understanding/insight feeling/thought/perception actions/reactions/cognitions
Vivartanam
-Reversible
Becoming
Bhakti sphota+icccha/arthasaktivibhakti/ jnnanasaktiucchaarana/kriyasakti
Para/tatpara/Tatparyapasyantimadhyamavaikhari
Purport mood/ urge/sense/ verb
sentence/ subject-verb-object
sentence in sound form
tirodhana- Demodulation: Listener
Conclusions:
Thus
padaartha used in Brahmajnaana,
vaiseshaka, nyaaya, saamkhya, yoga, poorva and uttara meemsaamsas related to
cognition and communication and gives a picture of mental structure,
instruments of mental functions, the differentiation into triputi (cognizer – congnizing – cognized—or subject-verb-object)
in the dvaita phase of mind and human mind attains advaita state of mind during
cognition, communication, language acquisition / communication processes.
Nyaya provides rules for valid and agreed
to means of cognition. Vaiseshika
gives idea about the construction and constitution of cognition, description of
cognition elements in terms of minute parts (anu). Samkhya provides
identification of constituent elements of cognition, instruments cognition,
types of cognition. Yoga provides understanding of cognition process and
stalling and or control of cognition process. Poorva Meemaamsa discusses about cognition process and language
acquisition and communication theories. Vedanta or uttarameemasa gives more comprehensive treatment of cognizing and
cognized elements, instruments of cognition, phases or conscious states of mind
(Upanishads), seven cognitive states (Gayatri
Mantra), five functional states (Vedanta Panchadasi) during which various
cognitions and cognition-created and related happenings.
Vyakarana gives idea of process of language
acquisition and communication. This paper makes use of Vedanta, advaita philosophy and Sabdabrahma
Siddhanta (Sphota Vada) essentially
and sources from Saddarsanas and
other related texts from all Indian traditions and schools of thought –
spiritual as well philosophical. All most all these systems of thought
invariably use the technical term
padaartha to signify human consciousness, mind and related things.
Thus all these spiritual and philosophical
expressions regarding padaartha
invariably refer to human mind, the energy / matter with which the mind is made
up of, its functions, the process of cognition / communication and related
reversible energy transformations (vivartanam) facilitating phases of mind,
dvaita and advaita states simultaneously, cognition and functional states of
mind. Self is advaita awareness. State
of Self is Saanta, Aananda, Mouna, Bakti, taatparya. Mind is dvaita awareness
(functional, vibhakti).
Chidaabhaasaa/ maya / pranavm/ Sphotais an infrasonic form of energy
issued out in Bhakti/tatpara/tatparya
state of Brahman from Brahman. Jagat is tagging ofnamam androopam to sphota and is
modulated (in speaker)/demodulated (in listener) form of maya/sphota. Maya/sphota in conjugation of icchasakti
and arthasakti (both are
biochemical forms of energy and are genetic/inherent/hormonal to the organism
i.e., human-beings) becomes pasyanti
as verb form in present continuous or infinite form creating
moods/senses/intuitions/volitions/urges bereft of subject and object and
further becomesmadyama into a
sentence form in conjunction withjnanasakti,
with subject and object tagged and gets transduced into sound form as vaikhari in conjunction withkriyasakti and is uttered. Both jnanasakti(electro-chemical
form of energy) and kriyasakti
(mechanical/sound form of energy) are biophysical forms of energy and are
created by the combined operation of sense organs, action organs and inner
mental tools (anthakarranas). In the
organism human-being the hardware of this process is hormones, neurons and
proteins which carry out the required energy-transitions and transformations
through brain, spinal cord, nervous system which includes sense and action
organs.
All these functions are reflected as the
brain waves and the brain waves are frequency-modulated and demodulated giving
raise to alpha and beta waves which reflect the human cognition and
communication and language and acquisition processes.
Penrose (28-31) opines that
the brain activity responsible for conscious understanding must depend upon a physics
that lies beyond computational simulations. He also says that consciousness and
mental functions are not merely algorithmic and says that a robot functions at
the expense of intuitive qualities (28-31). In the light of this and also our
observation and experience, the physics
behind human mental functions and language acquisition and communication
processes is necessary to be understood and an attempt is made in this article
for the same. Sphota is stated as
infrasonic wave series and it is the real sabda
and other modes of language are its
forward and reverse becoming. So a physics and electronics insight provided
here will be complementary and supplementary to mathematical and
computational approaches in this field of research and understanding concerning
theory of Sanskrit language and grammar.
Thus
functional structure of mind and its transformations while acquiring and
communicating language, knowledge and skills will be better understood by
physics and physicochemical theory of human cognitive functions and abilities.
The software for all these is available in the Upanishads, Advaita Philosophy, Gayatri Mantra,
SabdabrahmaSiddhanta and sphotavada. These expressions when
translated into modern scientific terms making use of concepts available in
physics and communication engineering, as is done in this presentation, will
clarify and resolve conceptual difficulties regarding understanding and
experience and provide flow-chart and gross energy transformation model which
can automatically evolve into algorithms constituting the software for
mind-machine models. The expressions, discussion and conclusions given here
thus point out to the distinct and different nature of natural language
comprehension to natural language processing. Natural language comprehension is
biochemical and biophysical whereas natural language processing is more
computational. Natural language
comprehension process when understood will be useful in developing
mind-machines which can mimic more human mental functions.
Brain Waves:
a).The enormous number (300 million) and surface area (70 square
meters) associated with alveoli constituting this bio-oscillator/.bio-maser
produces enormous amount of mental energy though the frequency is in the
infrasonic range. [It is interesting here to mention that the mental rhythms
detected by the experiment by German scientist Hans Berger {Adian and Matthews,
1934)}using EEG (electro-encephalogram) also have the same time- period of 10-1
sec]. These are called brain waves.
At any instant brain neurons are generating
millions of nerve impulses (action potentials). Taken together these electrical
signals are called brain waves. Brain waves generated by neurons close to the
brain surface, mainly neurons in the cerebral cortex, can be detected by
sensors called electrodes placed on the
forehead and scalp. A record of such waves is called an electroencephalogram or
EEG. Electroencephalograms are useful both in studying normal brain functions,
such as changes that occur during sleep, and in diagnosing a variety of brain
disorders, such epilepsy, tumors, trauma, hematomas, .metabolic abnormalities,
sites of trauma, and degenerative diseases. The EEG is also utilized to
determine if “life” is present, that is, to establish or confirm that brain
death has occurred.
Patterns of activation of brain neurons
produce four types of brain waves and - Being and Becoming
of mind.
1.
Alpha Waves: These rhythmic waves occur at a frequency of about
8—13 Hz. One hertz is one cycle per second. Alpha waves are present in the EEGs
of nearly all normal individuals when they are awake and resting with their
eyes closed. These waves disappear entirely during sleep. (Wakeful Sleep / (JagratSushupti)
Conscious state; also vishrantadristi.
2.
Beta Waves: The frequency of
these waves is between 14 and 30 HZ. Beta waves generally appear when the
nervous system is active—that is, during periods of sensory input and mental
activity. (Wakefulness/Awakened /(Jagrat) and Dream (Swapna)Conscious
States/States of mental function the result of simultaneous onset of advaita
and dvaita states of mind with bahirmukhadristi – awareness of
without - tuned to physical world
outside and antarmukhadristi- awareness of within – mental impressions of
external physical world as inner mental world –idam or prapancham –jada - passive – jagat – active mind).
3.
Theta Waves: These waves have
frequencies of 4-7 HZ. Theta waves normally occur in children, and adults
experiencing emotional stress. They also occur in many disorders of the brain.
4.
Delta Waves: The frequency of
these waves is 1-5 Hz. Delta waves occur during deep sleep in adults (Deep Sleep – Sushupti) Consciousness
State, but they are normal in awake infants. When produced by an awake adult
they indicate brain damage.
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