Mahabharata and cognitive modelling

The universal form of krishna says to Arjuna:"This life of yours which you are living is not merely a piece of this entire existence, but is in a certain sense the "whole"; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear: tat tvam asi, this is you. Or, again, in such words as "I am in the east and the west. I am above and below, I am this entire world."
Neural network models have been used by cognitive scientists to model behaviour. The limitations of neural models have been highlighted by Sacks (12) and others who point out that these models do not take into account the notion of self.
he concept of "mind" is as perplexing as ever....There is a profusion of little theories-theories of vision, pain, behaviour-modification, and so forth-but no broad unifying concepts... Cognitive psychology has recently been proclaimed as the revolutionary concept which will lead us away from the sterility of behaviourism. The freedom to talk about major psychological topics such as awareness and perceptual illusions does, indeed, represent a great advance over behaviourism. But on closer examination, cognitive psychology turns out to be little more than the psychology of William James published in 1890; some neuroscience and computer technology have been stirred in with the old psychological ingredients, but there have been no important conceptual advances.... We are adrift, without the anchor of neuropsychological theory, in a sea of facts-and practically drowning in them. We desperately need new concepts, new approaches."
Mind and hardware:This approach allows one to separate questions of the peripherals of awareness, such as vision, hearing and the mind, from the person who obtains this awareness which acts as the processor. The person is the conscious self, who is taken to be a reservoir of infinite potential. But the actual capabilities of the animal are determined by the neural framework or the configuartion of its brain. This hardware may be compared to a mirror. The hardware of the human brain represents the clearest structure to focus the self.
A neural network modelling involves an input layer;hidden layer and output layer.
The hidden layer of mind has four different sheaths: Energy sheath (pranamaya kosa)
o Mental sheath (manomaya kosa) ; Intellect sheath (vijnanamaya kosa); Emotion sheath (anandamaya kosa)whereas the input and output layer is the physical sheath and same.
Manas is the lower mind which collects sense impressions. Its perceptions shift from moment to moment. This sensory-motor mind obtains its inputs from the senses of hearing, touch, sight, taste, and smell derived from the input layers. Each of these senses may be taken to be governed by a separate agent.Ahamkara is the sense of I-ness that associates some perceptions to a subjective and personal experience.
Once sensory impressions have been related to I-ness by ahamkara, their evaluation and resulting decisions are arrived at by buddhi, the intellect. Manas, ahamkara, and buddhi are collectively called the internal instruments of the mind.
Next we come to citta, which is the memory bank of the mind. These memories constitute the foundation on which the rest of the mind operates. But citta is not merely a passive instrument. The organization of the new impressions throws up instinctual or primitive urges that creates different emotional states.

This mental complex surrounds the innermost aspect of consciousness which is called atman. It is also called the self, brahman, or jiva. Atman is considered to be beyond a finite enumeration of categories.

Cognitive abilities arise from a continuing reflection on the perceived world and this question of reflection is central to the brain-mind problem, the measurement problem of physics, and the problem of determinism and free-will. (14) A dualist hypothesis (15) to explain brain-mind interaction or the process of reflection meets with the criticism that this violates the conservation laws of physics. On the other hand a brain-mind identity hypothesis, with a mechanistic or electronic representation of the brain processes, does not explain how self-awareness could arise. At the level of ordinary perception there exists a duality and complementarity between an autonomous (and reflexive) brain and a mind with intentionality.
Reality may be represented in terms of a number of categories. These categories form the substratum of the classification in Saivism.These categories define the structure of the physical world and of agents and their minds. But this classification is not rich enough to describe the processes of consciousness as it is mentioned as a single category.
The cognitive categories of Saivism are of relevance in computer science. At present only a subset of these categories can be dealt with by the most versatile computing machines. Current research is focused on the lower categories such as endowing machines with action capacities (as in robotics) and powers of sense perception (as in vision). At the higher levels, machines can be endowed with some capacity for judgement that typically involves computation of suitably framed cost functions, or finding patterns, of choosing between hypotheses, but the capacities of concretization.(Science of Consciousness In Ancient India by Subhash Kak, Phd)