PREDICTIONS.

The Future Of Artificial Intelligence

--

Predicting exactly and ultimately when the Artificial Intelligence is really going to become just out of use, redundant, obsolete and outdated, but surely, this is going to happen within the couple of years that is: maybe in this year 2026 or in the next 2027, depending upon other factors and reasons like the geopolitical situations.

This prediction is based upon the facts as are narrated in the following verses in the Gita :

अध्याय 2 -  vwrse 49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥४९॥

अध्याय 5 - verse 14

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।

न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते॥१४॥

अध्याा Chapter 5 - verse 15

नादत्ते कस्यचित् पापं सुकृतं चैव न विभुः।

अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः॥१५॥

अध्याय 5 - verse 16

ज्ञानेन तु तदज्ञानं येषां नाशितं आत्मनः।

तेषां आदित्यवज्ज्ञानं प्रकाशयति तत् परम्॥१६॥

अध्याय 7 - verse 27

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।

सर्वभूतानि सम्मोहं सर्वे यान्ति परन्तप॥२७॥

Artificial Intelligence and all the other evaluations made by the Science of this date are based upon considering that cause and effect govern the various and the events that are thought to happen at all and so many levels - the individual, collective and worldly - global. However, The idea of Cause and effect -the consequence is itself is not flawless. It is an intellectual idea - verily there in the mind of man. In Sanskrit it is called "बुद्धि".

Again,

बुद्धि -intellect,

चित्त - conscious mind,

अहंकार - individual "I-sense", and

मन - individual mind as consciousness,

Are but the names of the the same elemen that is again the

अनादि अविद्या - primordial ignorance, the beginningless delusion.

In His Yoga-sutra, Patanjali describes the 5 क्लेश / miseries as the following:

अविद्या  अस्मिता, राग, द्वेष and अभिनिवेशः.

अविद्या  is the primordial ignorance.

अस्मिता is the individual sense of oneself as an individual other than the world. Though the world and this individual sense of oneself in the world are but the one and same in essence, this reality is forgotten and one thinks oneself as the individual ego.

राग is the attachment with the worldly objects that seem to be pleasurable and pleasant at a time (but later on may not seem so).

द्वेष is the hatred for the worldly objects that seem to be painful.

अभिनिवेश  is the fear of death though one hardly knows what one means by this word that one calls "death".

In other words to survive on and on, for ever, in an assumed future that is sure, indefinitely so long, and could never be known either in an experience, through experiment, or example.

Patanjali has very clearly defined the 5 वृृत्ति / modes of mind the individual goes through repeatedly and without an end in one's life-span.

Of these 5, namely:

प्रमाण - evaluation / perception through sense-organs, विपर्यय - distortion, विकल्प - replacing an object by a mere word, निद्रा - sleep; and स्मृतयः - memory,

All those in the form of the

"verbal thought"

Could be put in the category of  विकल्प,

While those which distort the real sense and characteristics are called विपर्यय.

Philosophy and Thinking Intellect are the examples of विपर्यय.

Nothing could be known about what we call the future, nor predicted about this. So all predicting is but guess only. Though at  the purely material and the physical levrl the events that repeat could be found to follow a Pattern and in that way could be known, in the form of the principles, as we try to study the deeper aspects of existence, those like the atomic and quantum kind, we have to come to the uncertainty principle in the realm of "Probability".

At the physical level we are very sure and convinced about the events, but as we proceed further, the principles and  laws become rather volatile.

Still we may hope, that the moment we try to explore, to understand the nature of consciousness, we have to transcend the "physical time". Then we can enter what we may call the "mental time".

Still the ego persists and rules over us.

वृत्ति is all about "mental time".

Leaving behind the वृत्ति, transcending the realm of conscousness one enters the Awareness of What Is.

***