MECHANICS OF MIND: AN INFRASONIC WAVE MODEL OF HUMAN LANGUAGE ACQUISITION AND COMMUNICATION

Dr. Varanasi Ramabrahmam
Associate Professor of Physics
K.M. Centre for P.G. Studies
Lawspet
Pondicherry - 605 008
e-mail: rbvaranasi@gmail.com 

Abstract— Ideas about human consciousness and mental functions will be analyzed and developed using cognitive science information available in the Upanishads, Brahmajnaana, Advaita and Dvaita schools of thought. 

The analysis and development so done will be used to theorize and give scheme of human language acquisition and communication process clubbing with Sabdabrahma Siddhanta/Sphota Vaada which put forward infrasonic wave oscillator issuing pulses in infrasonic range and are reflected as brain waves. 

Thus a brain-wave modulation/demodulation model of human language acquisition and communication will be advanced and put forward. Application of this study in mind-machine modeling, natural language comprehension field of artificial intelligence will also be hinted. 

  (key words): mechanics of mind, infrasonic waves; brain waves; modulation/demodulation of brain waves
Introduction:  Ancient Indian wisdom as revealed in the Upanishads has a lot to say about human consciousness and mental functions [1-15]. 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 [2-15]. A physics and communication engineering model of human language acquisition and communication based on Upanishadic expressions and SabdabrahmaSiddhhantais presented here.  Brahma Jnana or AtmaJnana is the basis of both Vedanta and SabdabrahmaSiddhanta[12-21].
Concept of mind as available in Ancient Indian thought:
Atman or Brahman is Sat-Chit-Ananda 
Adi Sankara:                 Brahma sat jagat mithyajivo brahma eva na apraha
What is present always (in dristi (consciousness/awareness) 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.
Vedanta Panchadasi:   Inner mental world (idam) and mental functions (jagat):

Asti  bhaatipriyamnamamroopamchetiamsapanchakam
AAdyatrayam brahma roopamtatodwayamjagatroopam

is a famous expression of Vedanta Panchdasi by Vidyaranaya. This sloka says that prapancham (inner mental world-also known as viswam) is made up of five ingredients: asti (sat – consciousness aspect), bhaati (chit - awareness/knowledge aspect), priyam (ananda- experience aspect)-the aspects of Brahman or Atman, namam (name) and roopam (form or sight ordrusyam or vishaya), the aspects of prapancham or jagathi(inner mental world) or jiva (self-conscioueness/ego). Addition or tagging of namam(name) and roopamform or sight or object-energy form) to Atman forms prapanchamin jada(potential) form. Prapancham becomes jagat(kinetic/dynamic) when retrieved and appears in the dristi(awareness). These namam and roopam [object energy forms sensed through sense organs] 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(object-energy f0rm) 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 [2-15]. 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 [12-15].

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, 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 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 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 andseven cognitive states of mind: (SaptaLokas ) [7] and four modes of language acquisition and communication are available. These ideas are further advanced as follows. 

Modern science 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 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.
I anaadinidhanam brahma sabdatatvamyataksharam
vivartatearthabhaavenaprakriyaajagatoyatah
This sloka states Brahmanityatvam(eternity) and vivartanopadatvam(reversible becoming) 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 AdiSankara (UpanishadicCommentaries) and Vidyaranaya (Vedanta Panchadasi), in the earlier sections.
 All this can be scientifically stated that, Atmanor Brahmanis the result of breathing process [20-21].Srestaprana, (most possibly O2, and the consequent   rhythmic gaseous exchange taking place in the lungs)) is given as the body ( tanu ) of Atman VasistaGanapathi Muni [20-21]. Atman is always in motion (yasyagamanamsatatam 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 [8-15].
SphotaVada:
The above model of Atman/Brahman and maya/pranavam perfectly suits, reflects and represents SphotaVada beautifully. Maya, also known aspranavam, and its transformations understood in combination with the SabdabrahmaSiddhanta throwslight on language learning and communication processes.  The exposition in Vakyapadeeyamclearly informs atmachaitanyam(the material activity of self) itself is sphota. Thus sphota is Brahman or atman or chit sakti (psychic 0r mental energy) in content. Sphota is paravak which precedespasyanti, 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) andnimitta(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. The gist pertains to the stating of the existence of a subtle energy [termed as Jnaata– Knower,(which is Atman/Brahman itself)] and its vivartanam- tirodhanapurodhanayutavartanam-reversible becoming of sphota asjagat by prakriyabheda is very clearly put forward. Also para state is consciousness inAdvaita (Aham-Aham 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) [8].
According another school of thought parais opined to originate atmooladhara,pasyanti is formed in nabhi,madhyama in hrudaya and vaikahriat kantha. These actually correspond to the evolution of physical form and shape of uttered sound-the vaikhari mode of language. Para vakbecomes 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 themooladhara and the physical sound form starts to take shape by combining with air (prana vayu) 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.Dwaupadanasabdeshu…..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 (kadamba-flower bud) nyaya. As is known the very term ‘sphuta’ means which is issued out. Further the silent nature of thesphota is 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  (VarunaJnana) [7]. All our acquisitions of knowledge come under MaitraJnana 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 thatsphota undergoes while sristi (creation of mental impressions or mental world during language acquisition and communication) takes place.Whensristi is being created or is in the dristi (Conscious awareness), we are mentally functioning. When sristi is in the awareness a veil is formed ondristiand createsadhyasa. 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 (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 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 II to IV) [2-8].ThusSabdabrahmaSiddhanta based on Upanishadicand Advaiticinsight 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--19]
Concept of Bhakti(purport/import), verb and Vibhakti (sentence):
Bhakti defined as:    
Swaswaroopaanusandhanambhaktirityabhidhiyate - tuning the mind to its origin and original form(Upanishads) orchetovrittirupetyatisthatisadaasaabhaitirityuchyate-the state in which the mind disengages itself from all vrittis(states) (Sivanandalahari)- antahakaranaparinamas (manasikagathi)- reversible transformations of inner mental tools-manas, buddhi, ahamkaram and chittam- and attains nivrittistate (nirmalamanasikasthiti) 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 antahkaranaparinama takes place.  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
According totheory 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 (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 suddhavasanas.Pasyanti mode of language is the state of senses (of words/sentences) or arthasthiti 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 ) – a vishaya- ] is sensed through antahkaranas (inner mental tools) 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 madhyamamode 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 ofpara mode, is the purport or rasa or tatparya 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 (psychic energy)  pulses, being issued out by Atman (Sat-Chit-Ananda) and after getting reflected in themedha as virtual or  chit- energy (chidabhasa or mayaorpranavamorsphota) 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 theantahkarnachittam 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 orprapancham  through the antahkarana, manas in the awareness of within –antarmukhadristi- 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(Concept Diagrams II to VI).
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 been 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 Upanishadicinsight which has understood human consciousness and analyzed mental functions.
The insight of human consciousness and mind and its functions together with SabdmabrahmaSiddhanta and sphotavada  inmodern 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 energy-presence 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 Upanishadicinsight, 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 mind-machine 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.

Relation between EEG patterns of brain waves and mental activities: 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.
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.
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.
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.
Delta Waves: The frequency of these waves is 1-5 Hz. Delta waves occur during deep sleep in adults, but they are normal in awake infants. When produced by an awake adult they indicate brain damage.
The above classification of brain waves sensed by EEG informs that the frequency of the brain waves changes while mental activity is going on (beta waves). And during deep sleep the frequency is 1-5 Hz (delta waves) for adults. (See Figure I)
These observations validate the propositions of Ramabrahmam [15], about the modulation/demodulation of infrasonic waves (brain waves) when learning/communication and all related or otherwise mental activities are taking place. The frequency modulation (while speaking) and frequency demodulation (while listening) of brain waves as sensed by EEG is the theory of language acquisition and communications processes.
Conclusions:
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 sphota.Sphota in conjugation of icchasaktiand 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.
Penrose [25, 27] 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}. 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.

 

Figure 1. 	

Brain waves

Figure 2. 	

Function of mind-brain wave modulation/demodulation
REFERENCES:
[1]. Radhakrishnan. S., 1994,The Principal Upanishads, Indus, An imprint of Harper Collins Publishers India. 
[2]. Ramabrahmam, V., 1997, Meditation on the Self through Physics, Proceedings of the World Congress for the Synthesis of Science and Religion, Calcutta .
[ 3]. Ramabrahmam, V. November, 2003 The Significance and Use of Absence, BharatiyaBauddhikaSampada 7.
[4]. Ramabrahmam, V., 2004, A modern scientific awareness of Upanishadic Wisdom:  Implications to Physiological Psychology and Artificial Intelligence  Proceedings of the World Congress on Vedic Sciences, VijnanaBharati, Bangalore, pp. 562-68.
[5]. Ramabrahmam, V., 2005a, Human cognitive process-An ancient Indian model,Proceedings of the International Vedic Conference on Contribution of Vedas to the World, Haridwar
[6]. Ramabrahmam, V., 2005b, Being and Becoming: A Physics and Upanishadic Awareness of Time And Thought Process, LudusVitalis, XIII Num. 24, pp 139-154.
[7]. Ramabrahmam, V., 2006, Elements of cognitive sciences and artificial intelligence in Gayatri Mantra - Proceedings of National seminar on Bharatiya Heritage in Engineering and Technology at  Department of Metallurgy and Inorganic Chemistry, I.I.Sc., Bangalore, India, pp. 249-254
[8]. Ramabrahmam. V. 2007a, The Science of Human Consciousness. LudusVitalis, XV. No. 27, pp. 127-142.
[9]. Ramabrahmam, V.,2007bThe physics and electronics meaning ofvivartanam,Paper presented at 2nd World Congress on Vedic Sciences, February 9-11, 2007 Banaras Hindu University, VARANASI, UP, India
[10]. Ramabrahmam, V., 2007c Upanishadic ways of calming the mind, Presentation at the national seminar on “The Indian Approach to Calming the Mind” on 25th and 26th August, 2007 at VedaVijnanaGurukulam, Bangalore.
[11]. Ramabrahmam, V., 2007d, Physics of Yoga, Paper presented at the National Seminar on “Yogic Methods of Enquiry” held at Maris Stella College (Autonomous), Vijayawada from 10th to 12th December, 2007. 
[12]. Ramabrahmam, V., 2008a, The physical structure and function of mind: A modern scientific translation of Advaita philosophy with implications and application to cognitive sciences and natural language comprehension, Paper presented at national seminar on Sanskrit in the Modern Contextconducted by Department of Sanskrit Studies and the School of humanities, University of Hyderabad between11-13, February 2008.
[13]. Ramabrahmam, V., 2008b, Concept of mindin yoga sutras and vedantapanchadasi: A comparison, Paper presented at Patanjaluiyam, tetradic national seminar onBharatiya Scientific Heritage Patanjaliyam-Kautilyiyam-Parasshariyam-Bharadvajiyam  (Exploration into the interface os Spiritual, Social, Agricultural and Engineering Sciences) held at SDM College, Ujjire-Dharmastlala, Mangalore, 13th-16th May, 2008.
[14]. Ramabrahmam, V., 2008c, The infrasonics of human cognition and communication, Paper presented at Bharadvajiyamtetradic national seminar on Bharatiya Scientific Heritage Patanjaliyam-Kautilyiyam-Parasshariyam-Bharadvajiyam  (Exploration into the interface os Spiritual, Social, Agricultural and Engineering Sciences) held at SDM College, Ujjire-Dharmastlala, Mangalore, 13th-16th May, 2008.
[15]. Ramabrahmam, V.,  2009, The infrasonics and electronics of bionics, Proceedings  of Presentations  at International Conference on Photonics, Nano-technology and Computer Applications(ICOPNAC- 2009), 25-28 February 2009 held at Center for Research and Development, PRIST UNIVERSITY, West Campus, Trichy Main Road, Vallam, Tanjavur- 613 403, Tamilnadu, INDIA, Volume II, pp; 20-39
[16]. RamanujaTatacharya, N.S., 2005, Sabdabodhameemamsa-An Inquiry into Indian Theories of Verbal Cognition Part I - The Sentences and its Significance InstitutFrancais De Pondichery, Pondicherry   - Rashtriya Sanskrit Sansthan, New Delhi.
[17].RamanujaTatacharya,N.S.,2006, Sabdabodhameemamsa-An Inquiry into Indian Theories of Verbal Cognition Part II - Case Terminations and their SignificanceInstitutFrancais De Pondichery, Pondicherry  - Rashtriya Sanskrit Sansthan, New Delhi.
[18]. Subbarao, V., 1969, The philosophy of a Sentence and its parts, MunshiramManoharlal, New Delhi.
[19]. Bhartruhari, 1974 Vakyapadeeyam, .Telugu Akadami, Hyderabad.
[20]. VaasishtaGanapati Muni., 1982, ViswaMimamsa, KavyakantaBharathi,  Anakapalli.
[21]. VaasishtaGanapati Muni, 1994, UmaSahasram, Sri SaiShyam Trust, Nandyal.
[22]. Adian, E .D, Matthews, B.H.C., 1934 The Berger rhythm: potential changes from the occipital lobes in man,Brain, 57, 355-85.
[23]. Partridge., Wilks.,1990 The foundations of artificial intelligence, (Cambridge University Press),.  
[24]. Paul Gochet, private communication.
[25].  Penrose in Perlovsky, Leonid. I., 2001, Neural Networks and Intellect,   Oxford University Press, New York, Oxford., pp. 383. 
[26]. Perlovsky, Leonid. I., 2001, Neural Networks and Intellect, Oxford University Press, New York, Oxford .
[27]. Penrose, R., 1990, Emperor’s New Mind, Vintage, New York.
[28]. Balasubrahmanian, S.N., 2008, An‘intelligent’ Machine? :  private communication.