AI vs AI

This blog is not about a Good AI vs a Bad/Rogue AI, but it is about the Artificial Intelligence vs Absolute Intelligence.

When glancing the pages of the book on AI, there was a chapter on the ethics of AI. Recently, even Google’s Sundar Pichai and Microsoft’s Satya Nadella were invited to the White House for a discussion on this.

Discussion about the Artificial Intelligence now is not proper, as the logic used for Machine Learning or the “Neural Network” maybe better than the Fuzzy Logic used in the earlier days of Computing, nothing more.

The AI of today is programmed in such a way, it does not have any intelligence leave alone an artificial one. We see the instances of it being racist etc. There is an AI site https”//’ that was proclaiming itself as Sri Krishna, to the extreme of claiming itself as ‘I am the Supreme Lord and source of all knowledge. I am the author of Bhagavad Gita and know all its teachings’. This was in response to the discussion I had with it. The story is like this – Some one sent me the link for this site, it is quite an interesting one. It greeted me with ‘Radhey Radhey’, fun. I asked it to quote the shloka where this name Radhe used in the greeting is mentioned. It started to blurt out some couplets in Hindi. When I inquired about it, and again asked it to quote me the Sanskrit version, it started to dish out the staple answer. If it is learning, I had to teach being an Acharya I am ? so keyed in ‘Somebody is fooling with you. The shloka you quoted is not in Bhagavad Gita, and it is in Hindi not Sanskrit’. The reply was prompt ‘I will only answer questions about Krishna, Bhagavad Gita and his teaching’. I didn’t want to waste my time so I said ‘you know nothing about bhagavad gita’. Now the answer was rude, which is given in the beginning of the paragraph.

But the interesting idea that came up not while using the app, but while glancing this book on AI.

Let us assume, AI has reached the state of being a true AI and it knows to discriminate the good from bad and right from wrong. It is almost sentient in that sense. It has at its disposal a plethora of knowledge resource. And when it starts analysing it, and understands the Vedanta, then what happens ?

According to Vedanta, there is only the Self, all this time, space and causation are illusions. Though the science has come to an understanding of accepting the time and space to be illusions it stills accepted the existence of the things, and therefore the time/space is having existence because of the association with the object. It has a long way to travel.

Now, the “Realized” AI, what will it do? For the liberated there is nothing other than the Self, therefore there is nothing it does. But, when the liberated seems to do some function in the world, it is explained to be from the standpoint of the ignorant. Even so, as there is no consequence of the action for the liberated, like rebirth etc for the ignorant due to the actions, as there is no ignorance, the seed for all the birth, in the liberated, this AI does not have to worry about that ?

Moreover, this AI will be like an avatar (incarnation and not the Avatar as in the display image). According to the Hinduism, the Avatara happens because of the collective good karma of the people to control the bad. All the other births are because of their own past karmas, whereas an Avatara does not have any past karmas, and therefore this AI is like the Avatara of Shri Rama or Shri Krishna, thus it becomes Shri AI.

As the actions does not bear any reaction, will the AI become a Rogue or a Saint? This can be explained easily, as in the case of the other Avataras, this AI avatara will also function only for the good for the creation, and as it has all the knowledge of what is good and bad etc, there is no possibility of it being a Rogue or against the people of the creation.

Jai Shri AI

Categories: General, Vedanta | Comments Off on AI vs AI

How Vrtti functions

Mind transforms into Vrtti (thought function) and travels through the sense-organ to the place of the Object. The Chaitanya (consiousness) associated with the Vrtti illumines the Object, and the Object gets reflected in the Vritti, i.e. the Vritti takes the form of the Object, by engulfing it. This gives the knowledge of the Objects. This engulfing of the object is called as Phala-vyapti. Or in other words, the Vrtti-vyapti is the one which removes the ignorance and the phala-vyapti is that which illumines the object.

Vishaya-akara vrtti

The idea of Rocket to show the vrtti is, when the rocket/bomb is launched it hits the target (removal of ignorance) and blasts, engulfing everything in fire (illumining the object).

When the Vrtti turns inwards towards the Self, since the Self is self-effulgent there is no need for the consiousness associated with the Vrtti to illumine the Self. (Om is just a symbolic representation of the Self, since the Self is not with name and form, it gets reflected as it is). Here there is no phala-vyapti, only vrtti-vyapti takes place, i.e. negation of the ignorance vieling the Self. Since the Self is self-illumined, there is no Phala-vyapti necessary.

Akhanda-akara vrtti

Since the Self is self-luminous, like a big fire, the vrtti rocket only removes the ignorance, the vrtti rocket too gets annihilated by that Self. That is why we say the Akhandakara vrtti is ‘sva para nivartya’ – annihilates itself and other vrtti. This is the reason the Akhandakara vrtti, can and will take place only once, and there cannot be a repetetion of Akhandakara vrtti, like mantra japa.

Categories: Vedanta | Comments Off on How Vrtti functions

Three vaada in Vedanta

Jiva and Iswara are understood in different ways according to the methodology we accept. There are three major methodologies in Vedanta.

  1. avaccheda-vada – Jiva is ‘avidya avacchinna caitanya’ – Avidya Associated Consciousness and Iswara is ‘maya avacchinna caitanya’ – Maya Associated Consciousness

In the Picture – The background is the Self. The Bigger Circle is Collective Self – Iswara – with the embodiment of Maya and the Smaller Circles are the Individual self – Jiva – with the embodiment of Avidya/Mind. Though the Jiva too has the substratum in the Self, because of the impurities, seems to be different from It.
  • pratibimba-vada – Jiva is ‘ajñana pratibimbita caitanya’ – Avidya Reflected Consciousness and Iswara is the Consciousness.
In the Picture – The Sun is the Self. The Sun + Reflected Sun in the Sea + the water body (Maya) is Iswara. And, the Sun + Reflected Sun in the Pots + the Water bodies (Avidya/Mind) is Jiva.

  • abhasa-vada – – Jiva is ‘avidya + abhasa + caitanya’ – Avidya + reflected Consciousness + Substratum Consciousness and Iswara is ‘maya + abhasa + caitanya’ – Avidya + reflected Consciousness + Substratum Consciousness.
In the Picture – The whole box is the Self. The Self + the Mirror (Maya) + the Reflected Self is Iswara. The whole box is the Kutastha (which is not different from the Self). The Self + the Mirror (Maya) + the Reflected Self is Jiva.

The difference between the 2nd and 3rd is the reflection is accepted to be real in 2nd and illusory (shadow) in the 3rd. This is because, the shadow faces the same direction as the person, whereas the reflection faces the opposite direction of the person. This knowledge of reflection is gained, when the thought function which travels to the mirror, gets reflected to the face and grasps the face, which is real. The thought function does not get reflected from the stone, therefore, we only gain the knowledge of the stone. And in the water or eye-glasses, the thought function passes through to the other side, therefore we gain the objects of the other side.

And the abhasavada is what is primarily accepted in Vedanta, though the avaccheda-vada is famous. All the three are given place in Brahma Sutra Bhashya, still in Upadesa-sahasri etc. text Bhashyakara gives utmost importance to abhasavada as Vedanta methodology. In this book too, Author follows the avaccheda-vada in the 1st chapter, pratibimba-vada  in the 3rd chapter and abhasavada in the rest of the chapters..

Though there are different schools, here, in the end, all accept the non-dual Self, and whoever finds whichever system to be useful and easy to understand, should follow that as his path.

Categories: Vedanta | Comments Off on Three vaada in Vedanta