A MODERN SCIENTIFIC INSIGHT OF SPHOTA VADA: IMPLICATIONS TO THE DEVELOPMENT OF SOFTWARE FOR MODELING NATURAL LANGUAGE COMPREHENSION Dr. Varanasi Ramabrahmam Lecturer in Physics K.M. Center for P.G. Studies Pondicherry-605 008 India e-mail: varanasi_ramabrahmam@yahoo.co.in Sabdabrahma Siddhanta, popularized by Patanjali and Bhartruhari will be scientifically analyzed. Sphota Vada, proposed and nurtured by the Sanskrit grammarians will be interpreted from modern physics and communication engineering points of view. Insight about the theory of language and modes of language acquisition and communication available in the Brahma Kanda of Vakyapadeeyam will be translated into modern computational terms. A flowchart of language processing in humans will be given. A gross model of human language acquisition, comprehension and communication process forming the basis to develop software for relevant mind-machine modeling will be presented. The implications of such a model to artificial intelligence and cognitive sciences will be discussed. The essentiality and necessity of a physics, communication engineering , biophysical and biochemical insight as both complementary and supplementary to using mathematical and computational methods in delineating the theory of Sanskrit language is put forward. Natural language comprehension as distinct and different from natural language processing is pointed out. Key Words: Sabdabrahma Siddhanta; sphota vada; natural language comprehension; flowchart and software of human language acquisition and communication; artificial intelligence; cognitive sciences; physiological psychology Paper to be presented at the Third International Symposium on Sanskrit Computational Linguistics to be conducted at University of Hyderabad, Hyderabad, India, 15th to 17th January, 2009 Introduction: Ancient Indian wisdom as revealed in the Upanishads has a lot to say about human consciousness and mental functions [1-14] The expressions of the Upanishads, when translated into the modern scientific terms will benefit the fields of physiological psychology; the natural language comprehension branch of artificial intelligence, and the modeling of human cognition, language communication and understanding processes [2-14]. A physics and communication engineering model of human language acquisition and communication based on Upanishadic expressions and Sabdabrahma Siddhhanta is presented here. Brahma Jnana or Atma Jnana is the basis of both Vedanta and Sabdabrahma Siddhanta [12-20]. Concept of mind as available in Atmaor BrahmaJnana/ AdvaitaPhilosophy : Atman or Brahman is Sat-Chit-Ananda (See Concept diagrams I to III) Adi Sankara: Brahma sat jagat mithya jivo brahma eva na apraha 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 (selfconsciousness or egoistic state of mind as adhyasa over Brahman) is Brahman (pure consciousness or unoccupied awareness) Itself, not different or separate. Atman (yasya gamanam satatam tat atma) and maya (yaya asantam pasyati sa maya or ya ma sa maya) together constitute and compose of human consciousness and are the ingredients that construct and operate human consciousness and human mental functions8. Maya (reflection of atma sakti 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) 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 Atmanscreen do not and can not 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 selfconsciousness) are not separate from Atman. (See also Concept Diagrams I, II and III) Inner mental world (idam) and mental functions (jagat): Vedanta Panchadasi: Asti bhaati priyam namam roopamcheti amsa panchakam AAdya trayam brahma roopam tato dwayam jagat roopam 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 (ananda aspect)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 namam and 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 antahkarana manas. 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 in jada (potential) form and becomes jagat as kinetic form when retrieved and perceived by manas forming thoughts/feelings etc., (See concept Diagrams II to V) Consciousness is non-dual (advaita) awareness. It is experience as bliss/peace/silence when selfconsciousness 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 [2-14]. 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 [12-14]. 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 [2-12]. 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 [inner world] 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 respectivelytaking 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) purportmeaningful 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 Lokas ) [7] (Concept Diagram III) and four modes of language acquisition and communication are available (Concept Diagrams I to VI). These ideas are further advanced as follows. Vakyapadeeyam-Brahmajnana and sphota vada: Modern physics meaning of Brahman and maya/pranavam/sphota)the ingredients for human consciousness, mental functions and language acquisition and communication process: Brahma Jnana: Vakyapadeeyam text endorses all the above understanding of concept of mind and its functions and describes, discusses and proposes insight relating to human language acquisition and communication. The following sloka from Brahma Kanda of Vakyapadeeeyam is the gist of what all is discussed above. I anaadi nidhanam brahma sabdatatvam yat aksharam vivartate arthabhaavena prakriyaa jagato yatah This sloka states Brahma nityatvam and vivartanopadatvam of jagat as meanings/senses (artha)/ urges/thoughts/feelings (bhava) /expressions/utterances-the arthabhavena prakriyaafrom Brahman. Sphota is upadana karana – material cause of jagat which is a restatement of all that is discussed, the Advaita insight of Adi Sankara (Upanishadic Commentaries) and Vidyaranaya (Vedanta Panchadasi), in the earlier sections. All this can be scientifically stated that, Atman or 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 [19-20]. 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/biomaser/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 timeperiod 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 timeperiod of 10-1 sec}. Thus this insight proposes Atman or Brahman as a biomechanical oscillator of frequency in the infrasonic (< or = 10 Hz) range [8-14]. Sphota Vada: The above model of Atman/Brahman and maya/pranavam perfectly suits, reflects and represents Sphota Vada beautifully. Maya, also known as pranavam, and its transformations understood in combination with the Sabdabrahma Siddhanta throws light on language learning and communication processes. The exposition in Vakyapadeeyam, jagannaidanam sphotakhyaha niravayavaha nityaha sabdaha brahmaiveti clearly informs atmachaitanyam itself is sphota. Thus sphota is Brahman or atman or chit sakti in content. Sphota is para vak which precedes pasyanti, madhyama and vaikhari in the speaker/teacher and succeeds in listener./student/leaner and transforms itself to be these three vaks. Sphota originates in the Brahman of speaker to be upadana (material) and nimitta (instrumental) karana (cause) for both communication and acquisition of languages/disciplines/knowledge/skills and merges in the Brahman of the listener to give meaning/experience and oneness with what is said and heard/cognized. Though para vak nomenclature is later to Bhartruhari, it correctly and aptly fits in the scheme of explanation and understanding the process of language communication and acquisition in humans. This is available in the Brahma Kanda of Vakyapadeeyam (slokas 111 to 117) itself even though the term para vak is not used. The gist of these slokas pertains to the stating of the existence of a subtle energy [termed as Jnaata (which is Atman/Brahman itself)] and its vivartanamtirodhana purodhana yuta vartanam-reversible becoming of sphota as jagat by prakriyabheda is very clearly put forward. Also para state is consciousness in Advaita (AhamAham series) phase and awareness in dvaita (Aham-idam series) phase (Aham=Atman/Brahman, idam=prapancham, jagat or viswam and corresponds to state of mental functions). According another school of thought para is opined to originate at mooladhara, pasyanti is formed in nabhi, madhya in hrudaya and vaikahri at kantha. These actually correspond to the evolution of physical form and shape of uttered sound-the vaikhari mode of language. Para vak becomes pasyanti and is in subtle form in buddhi (bodha-awareness) and this is what cognized by the listener. This will be in electrochemical form and originates in the brain. Brain signals are transmitted through spinal cord to the mooladhara and the physical sound form starts to take shape by combining with air (pranavayu) that is being breathed and culminates as audible sound in vocal chords transduced from electrochemical form to mechanical/sound form and is expressed by the movements of the cheeks, tongue, lips etc.,; all this is nomenclature for the physical evolution of uttered sound, vaikhari, whose origin is in the brain. Dwaupadana sabdeshu..... sloka also informs that sphota is the real sabda which is different from audible sounds and itself by transforming (actually transducing-changing from one form of energy into another form of energy)becomes various sounds represented by various letters by associating with the movements of vocal chords which in turn are manifested in the movements of cheeks, tongue, lips etc., Sphota is thus synonymous with pravanavam 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 (kadambaflower bud) nyaya. As is known the very term 'sphuta' means which is issued out. Further the silent nature of the sphota is both because it originates from silence (nature and physical form of Brahman-the infrasonic oscillator of frequency 10 Hz). Sphota is praakruta dhvani (primordial sound, the pranavam) 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 (upadana karana) and instrumentally (nimitta karana) [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 ( Maitra Jnana ) 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 artha saktis), urges, volitions, body and mental abilities, capabilities, nature etc., come under Varuna Jnana. 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. Nidra corresponds to the sushupti state of consciousness or phase of mind (Concept Diagram I). During this phase of mind, all mental functions cease to be in the awareness and maya, whose transformations these mental functions are, becomes nirvishaya suddha vasanaa pravaaham. During this phase of mind maya does not bifurcate as divyam (jnana sakti) and swaram (prana sakti) as in jagrat and swapna conscious states and both sense and actions organs remain dormant and functionless (also see Concept diagrams II to IV) [2-8]. Thus Sabdabrahma Siddhanta based on Upanishadic and 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,-and vaikhari –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 swa swaroopaanusandhanam bhaktirityabhidhiyate-tuning the mind to its origin and original form (Upanishads) or cheto vrittirupetya 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 chittamand attains nivritti state (nirmala manasika 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//sphota and antahkarana4-8. This is the state of Atman or Brahman as tatpara or tatparya or rasa.. In this state the chidabhasa or virtual 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 suddha sattava guna state, which amounts to nirguna state. Rajo guna (antahkarana mode) or Tamo guna (antahkaranama parinama-cognition of objective energy-form) cease be (Concept Diagram I to V). Transformation of maya/pranavam/sphota, reverse transformation of maya/pranavam/sphota and cessation of transformation maya/pranavam/sphota-the dvaita and advaita conscious states respectivelytaking 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 int the following slokas of Brahma Kanda of Vakyapadeeyam. II chatvaari srungaa trayo asya pada dwe seershe saptahastaaso anyah Tridha baddho vrushabo rooraveeti maho devo martyaan avivesa III chatvaari vaakparimata padaani taani viduhu braahmanaa ye maneeshinah guha treeni nihita nengayanti tureeyam vaacho manushyaah vadanti IV vaikhyaarya madhyamaayaascha pasyantyaascha etat adbhutam aneka teertha bhedaayaastryyaa vaachaha param padam V uta tvah pasya nna dadars vaacham uta tvah srunva nna srunoti enaam uto tvasmai tanvam visasre jayena patya usatei suvaasaah and Paanineeya Siksha Aatma buddhyaa sametyarthaan mano yunkte vivkshaya Manaha kaayaagnimaahanti sa preyarayati maaruthum Maarutastoorasi charan mandram janayati swaram 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 Meaningpara) (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 Awarenesspara . In this theory the advaita state Jagrat Sushuptiproposed by Vedantins corresponds to para mode of language communication process (Concept Diagram II to V). 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], [12-14]. When an object energy-form, the tanmatra, [objective energy formsoptical-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 as madhyama mode of language -the vibhakti state of sentence or thought and is the modulated sphota (undergone vivartanam) (Concept Diagrams II to VI). This modulated energyform 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 modethe modulated sphota mode 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 modeto 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 tatparya of the uttered wordBliss, 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 the medha as virtual or chitenergy (chidabhasa or maya or pranavam or sphota) pulses , first get modulated from this para / rasa / tatparya state by cognizing stored energies in potential (jada) form–in the form of subject-objectfree 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 – antarmukha dristias bhavas 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, chemicaltongue, nose and heat, mechanical-skin) through jnanendriyas –sense organsthen the awareness becomes bahirmukha dristi-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/learningas transformation or reverse transformation respectively-together known as vivartanamof maya/sphota and antahkarnas in conjugation with sense organs and action organs, karmendriyas (Concept Diagrams II to VI). The gist of all above expressions and discussions is: Consciousness (Being-Sat) Awareness (Becoming-idam) Speaker: Modulation-purodhana Brahman/Atman chidaabhaasa/maya/pranavam antahkaranani karmendreyani / jnaanendrayani Import experience/understanding/insight feeling/thought/perception actions/reactions/cognitions Vivartanam-Reversible Becoming Bhakti sphota+icccha/artha sakti vibhakti / jnnana sakti ucchaarana/kriya sakti Para/tatpara/ Tatparya pasyanti madhyama vaikhari Purport mood/ urge/sense/ verb sentence/ subject-verb-object sentence in sound form tirodhana Demodulation : Listener Application: Several branches of learning take study of mental processes as one of their subject matters. Epistemology, psychology, physiological psychology, neurology, artificial intelligence and cognitive sciences contribute to the study of the mental processes in their own way. Up to now, however, little has bean done to combine the approaches -let us say – of the physiological psychologists and neurologists who see cognitive process as a biochemical and biophysical energy transformation with the proponents of mind-machine modeling, who have a lot to say on pattern – recognition, memory and learning and the Upanishadic insight which has understood human consciousness and analyzed mental functions. The insight of human consciousness and mind and its functions together with Sabdmabrahma Siddhanta and sphota vada in modern scientific terms presented in this communication can be used to develop the software to model human cognitive processes and language learning/communication processes going on within humans, and compare them with the working of the bio-chemicals and bio-materials and the energy transitions and transformations associated with such transitions.. Most of the present attempts try to model thinking as an isolated process which is the result of sensing. But if human mental processes are observed, it becomes obvious that thinking is but an intermediary process which transforms sensing into sense and sense into utterance/ expression. This sequence of human mental processes can be applied and the human cognitive model obtained thus can be refined and developed to build the soft-ware to model human understanding/experience process in conjugation with existing mind-machine models [22-27] . 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 learning/communication processes. Thus, this article presents human consciousness as a physical entity as an oscillating energypresence issuing out infrasonic energy pulses constituting sphota proposed by Sanskrit grammarians. This oscillator has a time period 10-1sec in accordance with both eastern and western knowledge. It will be beneficial to use Upanishadic insight, clubbed with sphotavada as is done here, in clearing conceptual issues relating to consciousness, experience, understanding, sense, mood, meaning etc., to reach the stage of extending available mind–machine schemes to model human consciousness, mental functions including language acquisition and communication processes. Translating software obtained thus into artificial intelligent, combining existing mindmachine models will be a useful application. Further, physiological modeling of mental functions by combining the study of bio-materials such as neurons and proteins and energy transformations by and through them clubbed with Upanishadic awareness of mind and its functions helps to understand the physiological processes relating to psychological processes. Conclusions: Sphota is an infrasonic form of energy issued out in Bhakti/tatpara/tatparya state of Brahman from Brahman. Jagat is tagging of namam and roopam to sphota and is modulated (in speaker)/demodulated (in listener) form of sphota. Sphota in conjugation of icchasakti and artha sakti (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 becomes madyama into a sentence form in conjunction with jnanasakti, with subject and object tagged and gets transduced into sound form as vaikhari in conjunction with kriyasakti 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. Penrose [24], [25] 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. 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 mad 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, Sabdabrahma Siddhanta and sphota vada. 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 where as 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. Becoming * Eyes, ears, nose, tongue and skin are sense organs.* Movements related to hands, legs, vocal chords, reproductive organ and bowels are action organs. **Manas, Buddhi, Chittam and Ahamkaram are antahkaranas (inner mental toolshappening in Jagrat (wakeful) and swapna (dream) conscious states. Sushupti – State of cessation of mental activities. Jagrat Sushupti – Pure Consciousness Bliss Peace JAGRAT SUSHUPTI WAKEFUL SLEEP ADVAITA BHAKTI PARA A series of 'I -I' pulses' issue and virtual energy transformation takes place Mind is active if willed. Sense and action organs are alert and ready to function. Through meditation one reaches this state. State of Visranta Drishti, Bhakti Silence, Bliss, Peace,Unoccupied awareness, Pure ConsciousnessDivine consciousness,Real 'I' state etc.Normal or ground or original or natural state of mind. Being. BREATHING PROCESS MENTAL ENERGY SOURCE INFRASONIC VIRTUAL MENTAL ENERGY/SPHOTA MIND (electro-chemical) Inner mental tools electro-chemical mechanical Sense Organs Action Organs Outside world Expressions Sights, Sounds Speech, Tastes, Smells Movements o f Touches Hands, legs, Reproductive organ SUSHUPTI DEEP SLEEP ADVAITA A series of 'I-I' pulses' issue and Mind is in absorbed state. No transformation of virtual metal energy. Sense and action organs are not in functional state. No awareness of within or without of body prapanchamcognitions) or vasanas-cognition related or created remembrances. State of cessation of mental activities. STATES OF CONSCIOUSNESS – MENTAL TIME – SPACE PHASES OF MIND CONCEPT DIAGRAM I JAGRAT WAKEFUL DVAITA Mind is active. Sense and Action organs are active are in working state. All knowing/expressions take place in this state. VAIKHARI Bahirmukha Dristi (awareness of without) Becoming Excited state of mind. SWAPNA DREAM DVAITA PASYANTI Mind is active. Sense organs are in dormant state. Actions organs will be functioning if necessary. VIBHAKTI / MADHYAMA Anthramukha Dristi (awareness of within).Becoming Excited state Excited state of mind SAT-CHIT-ANANDA/PARA ATMAN-BRAHMAN BIOOSCILLATOR Generator of psychic energy pulses Advaita Consciousness MAYA OR CHIDABHASA OR PRANAVAM Virtual chit – energy Pulses SPHOTA Infrasonic /ElectrochemicalDivyam MechanicalKriyasakti / Swaram Inner mental tools Five kinds Chittam – Icchasakti/artha sakti Cognition created Experience/Meaning Understanding vasana Recording & Recollection Jnaanasakti Manas – Perception – Recording & Recollection of cognitions. Buddhi Intellectual functions Ahamkaram – Selfconsciousness-Prapanchampotential ; Jagat-kinetic/dynamic Prana, Apana ,Vyana, Udana, Samana Karmendriyas Action OrgansMovements of -Leg, Hand, Vocal Chords, Reproductive organ, Bowels. MANAS Jnanendriyas – eyes, ear, nose,Tongue, skin – Sense organsSense Stimulilight(form)/sound (word)/chemical (smell. taste) mechanical, heat (touch) ACTION/REACTION ACCORDING TO SENSING, EXPERIENCE /VOLITION /UNDERSTANDING/SENSE/ INTUITION/INSIGHT/ MOOD /PERCEPTION/THOUGHT OR URGES Language acquisition and communication is a combined operation of all these Source of mental energy/mental time-space/ Pulse frequency 10 Hz ARCHITECTURE OF MIND ACCORDING TO SABDABRAHMA SIDDHANTA MINDDvaita Awareness CONCEPT DIAGRAM II CONCEPT DIAGRAM III: STRUCTURE AND COGNITIVE STATES OF MIND Cognitive States of mind bhooh Wakeful Awareness of without Jagrat State of Knowing vaikhari Dream Swapna bhuvaha State of perception madhyama Sentence:Subject+verb+ object 'I'thought mahaha State of egoistic thoughts Notion of 'I', Me and Mine ThoughtsSubject +Predicate janaha State of mood-sense –intuition Pasyanti 'I'sense experience-understandingurge Meaning: verb (infinite form) One-pointed Awareness tapaha State of meditation-concentration tapaha Vivartanam (purodhana/tirodhana Reversible becoming E X C I T E D S T A T E D U A L C O N C I O U S N E S S + A W A R E N E S S A V W E A I R L E N O E N S S C O O N F S W C I I IiI O I I T U H S I N N E S - S T A T E S O F A W A R E N E S S Deep Sleep suvaha State of Normal, original or ground state of mind, No awareness of within/without Wakeful sleep satyam State of Bliss, Peace, Silence Unoccupied awareness Ego-transcending, Ego-free Pure Consciousness Being BHAKTI JAGRAT SUSHUPTI STATE OF PURE CONSCIOUSNESS NON-DUAL ADVAITA-NO TWO PARA RASA UTTERA NCE Cognitions

SENTENCE VIBHAKTI EGO VERB PASYA NTI CONCEPT DIAGRAM IV FLOW CHART OF HUMAN MENTAL FUNCTIONS INCLUDING LANGUAGE PROCESSING BIO-MECHANICAL OSCILLATOR (frequency 10 Hz) BHAKTI RASA visrantam Nidra SUSHUPTI JAGRAT SUSHUPTI / PARA TATPARA PURPORT TATPARYA IMPORT Sristi pralaya or viraama samayam BHAKTI Raama Samayam antarmukham tirodhaana PASYANTI VIRTUAL VIVARTANAM bahirmukham MADHYAMA purodhaana Icchasakti VIBHAKTI SRISTI (potential form) CHITTAM (smaranam) CHITTA VRUTTAYAH BUDDHI VICHASHANA Jnnanasakti JAGRAT / BHAAVAH (grahanam) Dynamic/ Kinetic form MANAH AANTARAJAGAT/SRISTI/ IDAM AHAMKARAM JIVA BHAAVAAH/LAKSHANAANI SWAPNA VAIKHARI Kriyasakti BREATHING ATMAN BRAHMAN PARA MAYA / CHIDAABHAASA / PRAKRUTI / PRANAVAM SUDDHA VAASANAH NIRVISHAYA ANUBHAVAH SPHOTA PANCHAPRANAAAH JNAANENDRIYAANI KARMENDRIYANI BAAHYA JAGAT VA STIMULI ACTIONS AND / OR REACTIONS ANTAHKARANAANI TABLE V COMPARISION OF HUMAN COGNITION AND LANGUAGE ACQUISITION AND COMMUNICATION PROCESSES – YOGA. JNAANAM AND BHAKTI YOGA Knowing knower-knowing-known Human Cognition Process JNAANAM I-sense I- I-expression Sattva guna Rajo guna I-thought Tamo guna SPHOTA + VERB VIBHAKTI (SPHOTA AS SENTENCE) MAUNAM / BHAKTI / RASA Human Language Acquisition and Communication Process Pranavam/sphota + Icchasakti/Artha sakti + Jnaasakti + Kriyasakti Volition /Urge knowing Expression Intuition/insight /understanding perception Action Mood/Sense/ Experience/meaning logic/reasoning Reaction Biochemical/Genetic/ Inherent /HORMONAL Biophysical Experienced Meaning Purport Rasa Tatpara Para Tatparya Verb in infinite or present continuous form without subject and objectsenses / meanings Pasyanthi KARANA Verb with subject and object in respective tense Sentence Madhyama SUKSHMA Utterance Movement of vocal chords hearing Ear Vaikhari STHULA Unoccupied, Awareness, Bliss, Silence, Peace, Meaningful Experience Real I State Sense organs CognitionsDemodulation/ Modulation Perceptions Selfconsciousness Thoughts /feelings around individual/ego Demodulation/ Modulation Experience/Mea nings of cognitions Understanding Memory Action organs Responses Experiences/Perceptions of mind are the reverse process of generation of bhavah / artha (thought/feeling/ sense/meaning/understanding/insight) TABLE VI MODES OF LANGUAGE ACQUISITION AND COMMUNICATION ADVAITA PHASE DVAITA PHASE BHAKTI AWARENESS CONSCIOUSNESS VIBHAKTI Transformations of Pranavam/sphota Pasyanthi Madhyama Vaikhari Para Sphota Language Teaching/Communication Modulation Purodhana Tirodhana Language acquisition/understanding Demodulation Note: Vivartanam = purodhana tirodhana yuta vartanam or parivartanam is Reversible Becoming of sphota, the infrasonic mental energy pulse series-facilitating human language acquisition and communication. 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