When we write on a computer, it had to move a collective of 0’s and 1’s – the machine representation of a Word document – from a temporary memory area (RAM) and send it to the CPU, through a bunch of wires. The CPU transforms the data into letters that we see on the screen. To keep that particular sentence from vanishing once we turned our computer off, the data representing it had to travel back along that bunch of wires to a more stable memory area such as a hard drive. Our mind and sense organs function like that.
At any moment, our sense organs are bombarded by a multitude of stimuli. But only one of them is given a clear channel at a time to go up to the thalamus and then to the cerebral cortex, so that like photographic frames, we perceive one discrete frame at every instant, but due to the high speed of their reception (manojavittwa), mix it up – so that it appears as continuous. Unlike the sensory agencies that are subject specific (eyes can only receive electromagnetic radiation, ears only sound, etc.); the transport system within the body functions for all types of sensory impulses. This occurs against concentration gradients with the input energy like the sodium-potassium pump in our body, which moves the two ions in opposite directions across the plasma membrane through break down of Adenosine triphosphate (ATP). When sodium interacts with the surrounding water, reaction starts in less than a millisecond. After 0.4 ms, ‘spikes’ of metal shoot out from the droplet, too fast to be expelled by heating. Each of the atoms at the surface of the cluster loses an electron in picoseconds (10–12 s), and the electrons shoot into the surrounding water, where they are solvated (surrounded by water molecules) giving a deep blue color (pataro viklidhah pingah etat Varuna lakshyanam).
In the sodium-potassium pump, concentrations of the two ions on both sides of the cell membrane are interdependent, suggesting that the same carrier transports both ions. Similarly, the same carrier (called ubhayandriya manah) energizing inter-neurons, transports the external stimuli from sensory agencies (sensory neurons and gnyanendriya) to the cerebral cortex and back (through motor neurons and karmendriya) as a command. These carriers are the “indriyam”. Gita (3-42) indicates this sequence. Mind cannot be perceived, but is inferred from the knowledge or lack of external stimuli. Only if the mind transports different external impulses to the brain for mixing and comparison with the stored data, we (Self) know about that (for first time impulse received about something, there is no definite ‘knowledge’).
Mathematics is the science of accumulation and reduction of numbers. It is deterministic, hence, a mechanical function. Numbers are the perception of differentiation between similars. If there are no similars, it is one. If there are similars, it is many, which, based on sequential perception, can be 2, 3….n. Two (dwi) is so called because its perception is very fast (drhtataraa samkhyaa). Three (tri) is so called because its perception is also similar (tirnatamaa). It is established that these numbers can be perceived even by children and animals. However, the perceptions of higher numbers are difficult. Hence four (chatwaara) is the next number (chalitasamaa). Etc. A computer does not count “objects”. It only records the sequence of impulses. It cannot distinguish between three apples and three birds unless explicitly programmed for that.
Compared to a computer, in perception, data are the response of our sensory agencies to individual external stimuli. Text is the excitation of the neural network in specific regions of the brain. Spreadsheets are the memories of earlier perception. Pictures are the inertia of motion generated in memory (thought) after a fresh impulse linking related past experiences. Voice is the disturbance created due to the disharmony between the present thought and the stored image (this or that, yes or no). Video is the net thought that emerges out of such interaction. Software is the memory. Hardware includes the neural network. Bytes and bits are the changing interactions of the sense organs (including sound that produces words – string) with respective fields generated by objects evolving in time.
It requires an agent to mix the signals brought in by mind and convert them to electro-chemical information and submit to a conscious agent (operator) to cognize them. In perception, these tasks are done by a transitory neural activity in brain powered by intellect (buddhi). Though, it is not directly perceptible, it is inferred from its actions – firing of positrons in specific areas of brain during perception. Hence even after the breath stops, a person may not be brain dead as the intellect (and not the mind) may still be functional. While time independent mind facilitates the transport of various external impulses, the interpretation after mixing of the state of superposition of various thoughts/inputs in memory (vikalpa), is done by the transitory intellect. The conscious self that cognizes the information is different from all these and referred to by Gita (3-42) as He (Sah) to distinguish it from Ultimate Consciousness (which is referred to as Aham or Ayam – as in Gita 2-24). This conscious self is the base for the sensory instruments – hence called causal body (linga sharira), as it fulfills the definition of body described earlier.
What we call action can be divided into two categories: a sequence of initial preparatory phase (prakrama) – the components of a routine repetitive action (abhikrama). These are called subsidiary actions (kratwartha karma). A combination of such subsidiary actions leads to an essential action (purushaartha karma). A group of such essential actions make a stable structure (karma vyuha) that can perform directed composite actions. The performers of such actions are bound by the induced reaction (vaddha jeeva) till this inertia ceases and they come over to the automated time evolution format (perpetual functioning of their systems – abhyudaya and ultimately nihshreyasa). All other (free) species (mukta jeeva) are called perpetually evolutionary species (aashwatthika jeeva). They have two divisions: fixed evolutionary (Brahma aashwatthika) and functional evolutionary (niyata karma aashwatthika). The first category is inert like galaxy, Sun, Earth, Moon, atoms, etc, which have fixed orbital positions. Our body is constituted of these. The other category mimics sentiency. It does not have a fixed position and is in perpetual motion (quantum or devaah). Thus, there is no fixed position in the quantum world. Our sensory agencies belong to this category. The first category can be perceived directly (bhaava pratyaya). The second category is inferred from its effects (upaaya pratyaya). It has another category called prakrhti layaah, which reflects consciousness. Both categories are held together by energy (praana) that arises from a base (Aatmaa) to constitute body (pashu). The mechanism is described in Shatapatha Braahmanam 14-4-4-1.
Once the heart starts beating in the embryo, it beats perpetually. This sustains life and its cessation is termed death. The energy that powers this perpetual action (cheshtaa) is called Praana. Praana is the kinetic state (kurvadroopaavasthaa) of force (vala), which is the potential state (suptaavasthaa). Its effect is action (kriyaa). Depending upon the nature of interactions, it can be of five types. The proximity-proximity variable (antaryaama) is called strong interaction, which determines nucleic composition (gandha – gandh ardane, ard himsaayaam) and generates smell. The proximity-distance variable (vahiryaama) is called weak interaction, which determines weak coupling like the n-p chain (rasa – ras gatou) that determines the chemical composition and generates taste. The distance-proximity variable (upayaama) is electromagnetic interaction that generates form (roopa – roop vimohane). The distance-distance variable (yaatayaama) is called beta decay that generates touch (sparsha – sprhsh samsparshane). We can feel touch only when something moves past us. These are intra-body functions. The inter-body functions are called gravitational interaction (udyaama), which is perceived through the intervening space as vibrating sound (shabdah – shapam dadaati iti). Hence Prashnopanishad (2-3 and 3-12) describes the same Praana functioning in five ways.
The difference between neurons in eye and the sensory instrument for ocular perception (darshanendriya) is that, while the former is a huge collection (bhoota from bhoomaa) of minimum units of form (roopa tanmaatraa) that radiates electromagnetic energy, the later is a derivative (vishesha) of reflected consciousness (asmitaa). Like the image of the Sun reflected in water (hence paraanchikhaani) appears disturbed (chidaabhaasa) when water is disturbed, but the real Sun remains unaffected, similarly Conscious self, which reflects Ultimate Consciousness, is involved in actions, while the Ultimate Consciousness remains unattached (Saankhya, Yoga and Brahma Sootras) and only appears to act from a distance (aaraadupakaaraka). One example given in the texts is that of a crystal placed near a red flower.
Praana, when moves objects from center to periphery, i.e., vertically is called Agni. When confined, these are the 8 types of Vasu, which are the gluons (paavaka). When loosely propagating, it is called electricity (Vidyut or pavamaana). When moving out fully, it is called radiation (Sooryah – sooyate iti or Shoochi). The opposite (periphery to center) consolidating or magnetic effect is called cool Ap. When confined, it is called Aapah. When loosely propagating, it is called Yama (Yamo vai avasaane isti) as it collectively transforms one system to create another system (it is different from death – mrhtyuh, which is related to individuals and not to systems. Hence after death, the body becomes cold). When loosely propagating, it is called Soma (sru gatou). Praana, when moves objects horizontally, is called Vaayu. It has many functional categories (5, 7, 11, 122), but two main functions (vaa gati gandhanayoh): displacement (prerana) and structure formation (vyuhana). The creation depends on Agni and Soma aided by Vaayu. The Vaayu responsible for structure formation is called Maatarishwaa.
Continue reading Part 4.