Concept of Guna in Indian Philosophical Systems: A Cognitive Science

Perspective
Dr. V.Ramabrahmam

Associate Professor of Physics (Retired)

K.M. Centre for P.G. Studies

H.No. 27-10-6, Near Subbarayudu Temple

Sriramapuram, Bhimavaram – 534202

India

Abstract

Indian spiritual and philosophical systems are essentially cognitive scientific in nature. Having origin in the
Upanishads all Indian philosophical systems supplemented and complemented one another to develop a
comprehensive source book of cognitive science. The nature and form of consciousness, mind and its functions are
extensively dealt with and discussed from Upanishads through Buddhism, Jainism, Viseshaka, Nyaya, Yoga,
Samkhya, Poorva Meemamsa,and Uttara Meemaams, Sabdabrahma Siddhanta contributing to many concepts
which have relevance to cognitive science and language acquisition and communication. In this paper all these will
be reviewed and especially the concept of guṇa as envisaged in various Indian philosophical systems will be
presented and correlated. The evolution of concept of guṇa through Shaddrarsanas will be specifically looked at. A
correlation with Sabdabrahma Siddhānta of Indian grammarians initiated by Patanjali and developed through
Bhartruhari will also be presented.

Key-words: guṇa; Upanishads; Shaddarsanas; Buddhism; Jainism, Sabdabrahma Siddhanta; cognitive science;
Indian grammarians

Paper presentation at 13th International Conference of The World Association for Vedic Studies “Vedic Traditions
for Education & Learning” at Dallas*, Texas, USA (*Venue TBD by 2nd Announcement) August 3 to 6, 2018
Introduction:

Cognitive science is the interdisciplinary study of how information is represented and transformed in the brain.
Cognitive science consists of multiple research disciplines, including psychology, artificial intelligence,
philosophy, neuroscience, learning sciences, linguistics, anthropology, sociology and education. It spans many
levels of analysis, from low-level learning and decision mechanisms to high-level logic and planning; from
neural circuitry to modular brain organization.

Cognitive sciences often rediscover the philosophical analyses painstakingly. A better policy to understand
and model human consciousness and mental functions would be; first to learn what philosophy (Eastern and 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 spiritual and
philosophical systems when correlated from cognitive science point of view; this Indian philosophical insight
will be useful to understand and model the form, structure and functions of human consciousness and mind;
and to provide as well necessary hints to software and also hardware which would model the tasks of mind.

Human consciousness, mind and their functions are deeply and widely dealt with by Indian spiritual and
philosophical systems. As many think, Indian spiritual and philosophical systems do not solely or one can say
not at all deal with theology but with cognitive science – human psychological and cognitive and
communication aspects. Theological interpretations of Bhakti schools of thought are more personalized
interpretations of the Upanishads and neither represent nor translate the spirit of the Upanishads and related
spiritual and philosophical systems and associated commentaries. This does not mean to say theological
schools of thought have misinterpreted. But they used cleverly to develop their own Bhakti schools of thought
making use of Prasthaana Traya, consisting of the Upanishads, the Brahmasutras and the Bhagawadgita.

Traditionally Indian philosophical systems are classified as Orthodox and Un-orthodox (heterodox) systems.
Orthodox systems are the ones which believe in the Vedic instructions and accept the authority of the Vedas.
The Upanishads, the Sabdabrahma Siddhanta / Sphotavaada, Advaita and Dvaita schools of thought and the
Shaddarshanas together with the commentaries on them through generations are orthodox Indian
philosophical systems.

Unorthodox or heterodox systems do not believe in the Vedic instructions and do not accept the authority of
the Vedas. The Buddhism, the Jainism, the Chaarvaaka school of thought, and later rational schools
influenced by these and also the Western rational philosophical expressions constitute heterodox systems. The
Buddhism and the Jainism have been influenced by the Upanishads and in turn have also been useful as basis
together with the Upanishads for the evolution and development of later orthodox systems like the
Shaddarshanas – Nyaaya, Vaisheshika, Saamkhya, Yoga, Poorva Meemaamsa and Uttara Meemaamsa or
Vedanta. This paper makes use of the orthodox systems and also gets the benefit of both orthodox and
unorthodox systems in the understanding and development of cognitive science perspective of Indian
philosophical systems by supplementing and complementing their contents chiefly sourcing information from
the Brahmajnaana or Atmajnaana or Knowledge of the Self as is popularly known [3-7].

Ancient Indian wisdom as revealed in the Upaniṣads, has a lot to say about human consciousness Ramabrahmam
[3-6]. The expressions of the Upaniṣads, popularly known as Brahmajnāna, when translated into the modern
scientific terms will benefit the fields of physiological psychology; the natural language comprehension branch of
artificial intelligence, and the modelling of human cognition, language communication and understanding processes.
The Buddhism, Jainism and later shaddarsanas together with Brahmajnaana have evolved complementing and
supplementing one another and a broad insight of human consciousness, mind and its functions, cognition and
communication processes of mind in relation to worldly knowledge including – social, scientific disciplines,
philosophy, fine-arts and all kinds of skills - like sculpting, driving, carpentry. Masonry, - and spiritual knowledge.

Ṣaddarśanas (Nyāya, Vaiśeṣika, Sāmkhya, Yoga, Poorva Mīmāmsa, and Uttara Mīmāmsa or Vedānta) 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.

Nyāya provides rules for valid and agreed to means of cognition. Vaiśeṣika gives idea about the construction and
constitution of cognition, description of cognition elements in terms of minute parts ( aṇu). Sāmkhya 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 Mīmāmsa discusses
about cognition process and language acquisition and communication theories

Cognition of objects is temporary. Atman is the constituent cause (samavaayi kaaraṇa). And contact of atman with
manas is the auxiliary cause (asamavayi karaṇa). The soul (Self) brings about cognitions when it is contact with
manas.

Vedānta or Uttara Mīmāmsa gives more comprehensive treatment of cognizing and cognized elements, instruments
of cognition, phases or conscious states of mind, seven cognitive states, five functional states during which various
cognitions and cognition-created and related happenings. Vyākaraṇa, gives idea of process of language acquisition
and communication.

This paper makes use of Vedanta, advaita philosophy and Śabdabrahma Siddhānta; (Sphota Vāda) essentially and
sources from Śaddarsanas and other related texts from all Indian traditions and schools of thought – spiritual as well
philosophical.

Ramabrahmam [3-7] has delineated Upaniṣadic insight and presented human consciousness as a physical entity
and as non-dual (advaita) awareness representing and being the original or normal or natural or ground state of
human mind as pure consciousness. Then the experience is bliss/peace/silence and 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 reflected as cognitions and
communications through sense organs and action organs respectively in the four consciousness states of mind.

Cognitive scientific insight of Padaartha: The Upanishads, Brahmajnaana and other philosophical
systems [5]:

All Indian spiritual and philosophical schools of thought have proposed the energy / matter responsible for
cognition / communication and as well the various aspects of cognition such as cognizing element / agent /
subject, instruments of cognition, object of cognition, validity of cognition etc., (Ramabrahmam 2013a, 2016,
i.e., both hardware and software). Even though different schools used different technical terms for these, the
essence is same and all these schools supplemented and complemented one another to provide a
comprehensive idea about human consciousness, mind - their functions, and axioms and scheme of human
cognition and communication together with process of human language acquisition and communication;
which present day cognitive scientists can use profusely.

Sloka:

Naama roopa vinirmuktam yasmin samtisthate jagat

Tam aahuhu prakrutim kechin maayaam anye paretva cha anoon

Meaning:
The substance / energy in which all the mental phenomenal world sans name and form lies prior and later to
mental functions (which is primary and primordial to the formation of mind and medium for its functions), is
called by some as prakruti by some others as maayaa and by still some others as anoon (Radhakrishnan,
1993).

Explanation:

The substance / energy which holds and is contained in all the mental phenomena is called by some as
prakruti (by yoga- saamkhya systems), by some other as maayaa (by Vedaanta – uttara meemaamsa / poorva
meemaamsa / advaita systems) and by still some others as anoon ( by nyaaya-vaiseshika systems).

Thus the various schools of thought call the same substance which is responsible for human consciousness and
mental functions as prakruti, maayaa or anoon and cognitive/communicative process is developed and
described by all of them in their own way. Thus padaartha comes under both the hardware / software part of
human mental processes, undergoing transformation during various mental processes and mental phases into
various mental functions as hardware and deciding the validity of knowledge, cognition and communication
by working as software simultaneously and reverts to its original form as prakruti / maaya / anoon, when
mental functions cease to happen thus also causing various conscious states or phases of mind
(Ramabrahmam, 2016).

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 uttara meemasa 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. As said, this paper makes use of
Brahmajnaana available in the Upanishads,Vedanta, advaita and dvaita philosophies 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 [8].

Ramabrahmam (3-7), has delineated Upanishadic insight and presented human consciousness as a physical entity
and as non-dual (advaita) awareness representing and being the original or normal or natural or ground state of
human mind as pure consciousness. Then the experience is bliss/peace/silence and 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 reflected as cognitions and
communications through sense organs and action organs respectively in the four consciousness states of mind.

Brahmajnaana:

Human cognition takes place sequentially in stages and human communication takes place sequentially in the
reverse order under the observation of human consciousness. 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 cause (upaadaana kaarana) and
instrumental cause (nimittakaarana). This is technically called padaartha by the 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 term Brahmapadaartha to signify, quantitatively and
qualitatively, aatma sakti – psychic energy -energy issued out from the Aatman, 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.

Naama bhaava vaasanaa rahita vastu padaarthaha iti, Brahmapadaartha (Upanishads / Brahmajnaana).

This means – Brahmapadaartha is one which exists sans transformations as name (naama), feelings / thoughts
(bhaava), remembrance / experience / memory (vaasana). Brahmapadaatha gives rise to Aatmasakti or chit
sakti.

Vaisheshika, nyaya, saamkhya, yoga and vyaakarana also proposed cognition elements / medium as
padaartha as follows:

Vaishesheka:

This technical term padaartha is also used by Vaisheshika School of Shaddarshanas, and says:

Dravya-guna-karma-saamaanya-visesha-samavaayaaha - padaarthaas (6) [Vaisesika – argues for the

existence of the self for bodily functions / activities]. Abhaava is added later.

And Sakti (potentiality)-asakti (non-potentiality)-saamaanya visesha (commonness) – abhaava (non-existence

/ no-cognition) are added later. [Substance has quality and action].

Prithivi-appaha-tejaha-vaayu-aakaasa-dik-kaala-mana-aatmaa – iti dravyaani.

Nyaaya:

Pramaanaihi artha pareekshanam nyayaha – To examine the meanings of spiritual and philosophical
expressions through pramaanas (means of knowledge) and arrive at and establish the validity of truth is
nyaaya. These same pramaanaas validate future acquisitions of secular, philosophical, spiritual knowledge.

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]. Thus nyaaya mostly deals with the software of human cognition and communication.

As can be envisaged the term “padaartha” constitutes the software of mental functions in the nyaaya school of
thought..

Samkhya and Yoga:

Saamkhya – 24 – taanmaatraas –objective energy forms – 5; sense organs (jnaanendriyas) – 5;
communication / action / reaction organs (karmendriyas) – 5; kinds of action by action organs- 5;
antahakaranas – inner mental tools – 4 = 24

Pratyaksha, anumaana, aagamaaha pramaanaaha (Yoga Sutras) – knowing through sense organs
(pratyaksha), inference (anumaana) and authority of earlier intellectuals and scholars (aagama) are means of
knowledge and they determine the validity of knowledge too.

Thus mind is divided into 24 parts each having its own function and also the means and ways to gain
knowledge and determine the validity of knowledge too and also communicate.

Poorva Meemamsa:

Cognition of objects is temporary. Aatman is the constituent cause (samavaayikaarana). And contact of atman
with manas is the auxiliary cause (asamavayeikarana).

The soul (Self) brings about cognitions when it is contact with manas.

Uttara meemsa or Vedanta:

Vedaanta – 25; the above 24 proposed by Saamkhya and Consciousness/awareness = 25;

Vyaakarana – Sabdabrahma Siddhanta / sphota vaada:

jaati, guna, kriya, yadruchcha = 4

Thus all these terms are only cited and not explained fully as all are technically and essence-wise are
essentially same.

In all these systems, padaartha thus is defined and termed 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 only from Brahmajnaana
point of view using advaita and dvaita concepts of mind and its functions and also using relevant information
available in various above-mentioned spiritual and philosophical texts; 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

Scheme of human mental acquisitions, functions and communications according to Upanishads:

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 Ramabrahmam [3-7]. 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
[7].

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 below [3, 4].

Simply put, according to Upanishads, human mental functions are the forward and backward transformations of
chidābhāsā or māyā or praṇavam - the carrier (in the sense of carrier radio wave in broadcasting and reception
process) cognitive-energy pulse series, modulatedby 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 [inner world] as feelings/thoughts/perceptions) and demodulated to give humans knowledge, experiences
etc.The transformation of māya, reverse transformation of māya and cessation of transformation of māya - 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
sensing19. 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, cognitive and functional states of mind and seven cognitive states
of mind: (Sapta Lokās) Ramabrahmam [2006] and four modes of language acquisition and communication are
available (Concept Diagrams I to V). These ideas are further advanced as follows.

Cognitive scientific meaning of Guna and Cognition insight:

The word guṇa extensively used in Indian spiritual texts, means mental tie-up. Th vaiseshika, samkhya, yoga and
Vedanta extensively discuss the concept of guna.

If the mental tie-up is with object-energy form through the means of manas, it is tamo guṇa; bahirmukha driṣti;
antarmukha driṣti 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 rajo guṇa. Antarmukha driṣti
If the mental tie-up is with experience, mood, meaning, sense, insight, understanding, intuition, urge, volition,
through inner mental tool chittam, it is sattva guṇa. Antarmukha driṣti

If no mental tie-up is there with objective-energy forms or objected-energy created experiences / insight / ideas /
sense / meaning it is called nirguna state of mind.

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.

Process of Cognition and Communication - Axioms:

Cognition is a series of cognition and re-cognition and 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.

Software:

Human beings know by the following means (pramāṇās):

The means of cognition are: (Software):

1. Through sense organs: Pratyakṣa pramāṇa

Sense organs: receiving information

Knowing takes place through the medium of inner mental tool – manas –

2. through inference: Anumāna pramāṇa

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

3. by authenticity, authority or through faith, allegiance and obedience to earlier expressions of eminent
intellectuals: śabda pramāṇa
Completely based on faith the individual has for experts in the field, instinct, earlier knowledge brought down
through generations through books etc.,

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.

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. (Ramabrahmam, 2009-a, -b,- c)

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 jāgrat (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.

Conclusions:

Human Mind: Its phases, cognitive states, functional states and functioning as gunas:

Human mind has four modes or gunas - mental ties-up - of functioning.

Three modes of awareness in continuous consciousness: tamo-, rajo-, and sattva gunas.

Mode of knowing/expression – in this mode objective-energy form is received through sense organs and
communicated through action organs. This is tamo guna state of mind.

Mode of perception, communication, sentence, logic, reasoning etc., This is rajo guna state of mind.

Mode of insight, understanding, experience, mood, meaning, sense, intuition, instinct, urge, common sense etc., This
is sattva guna state of mind.

All these states of mind constitutes of dvaita phase.

Mode of consciousness sets in when awareness has become one with consciousness: This nirguna state of mind.
This state of mind is actually the consciousness and no awareness of cognition or communication happens.

This is advaita phase of mind or the state of the Self / Atman / Brahman / Para.

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. This analysis and correlation of this knowledge with modern scientific attempts
[9, 10] helps to model human mental functions which have implications to artificial intelligence, mind-machine
modelling, physiological psychology and neurology.

References:

[1]. Radhakrishnan, S., Indian Philosophy Vol.One and Vol. Two, Centenary Edition, Oxford University Press,
Bombay, Calcutta, Madras, 1993.

[2]. Radhakrishnan. S. The Principal Upanishads, Indus, An imprint of Harper Collins Publishers India, 1994.

[3]Ramabrahmam, V. Being and Becoming: A Physics and Upanishadic Awareness of Time and Thought
Process, LudusVitalis, XIII Num. 24, 2005, 139-154.

[4]. Ramabrahmam.V. , The Science of Human Consciousness. LudusVitalis, XV. No. 27, 2007, pp. 127-142.

[5]. Ramabrahmam, V., A cognitive science correlation of the meaning of padaartha in relation to human
consciousness, mind and their functions, Paper presentation at International Conference on Indic Studies – 2013 on
“Ancient Indian Wisdom and Modern World” on the theme “Ancient Indian Vision and Cognitive Science” between
March 29-31, 2013 at Delhi, India, 2013.

[6]. Ramabrahmam, V., Indian spiritual awareness of body, mind and consciousness: A cognitive science insight,
Paper presentation at 2nd International Conference on "Is Science able to explain the Scientist? (Science and
Scientist-2014)" being held at Aachaarya Naagaarjuna University, Guntur, Andhrapradesh, India on November 28,
2014 – November 29, 2014 in collaboration with Chaitanya Saraswat Institute, Siliguri, West Bengal, India, 2014.

[7]. Ramabrahmam, V, The hardware and software of human cognition and communication: A cognitive science
perspective of orthodox Indian philosophical systems. paper presentation at Fourth International Conference:
Science and Scientist-2016: August 26, 2016_August 27, 2016, Prof. K. V. Gowda Memorial Auditorium,
Bangalore University, 2016.

[8]. RamanujaTatacharya, N.S. Sabdabodhameemamsa-An Inquiry into Indian Theories of Verbal Cognition Part I -
The Sentences and its Significance Institut Francais De Pondichery, Pondicherry - Rashtriya Sanskrit Sansthan,
New Delhi. 2005.

[9]. Perlovsky, Leonid. I. Neural Networks and Intellect, Oxford University Press, New York, Oxford, 2001.

[10]. Penrose, R. Emperor’s New Mind, Vintage, New York, 1990.