Indic Decision-Making Under Uncertainty—7

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Photo Credit: Image Generator (Microsoft Bing)

From Threeness to Unity

The Ground Truth for Indic Decision Making

Note: all emphases in bold within quotes belong to this author.

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Indic Decision-Making Under Uncertainty—6

Satyam-Param, the one ultimate reality, Brahman, or Consciousness, grounds not just decision-making, but all aspects of life. Acceptable pramana varies by darshana. While Pratyaksha finds broad acceptance in Indic systems, the reductive two-valued deductive logic does not. As the ultimate reality is one, valid pramana ought to direct us towards this singular truth. This uncomplicated but powerful dharmic approach to truth is useful not just in the non-AI world but also in the ethical alignment problems that leading AI researchers are wrestling with.

Uncertainty in the Mind or the World?

Let’s revisit the three types of uncertainty or errors associated with AI outputs we discussed in the first part. In an optimistic scenario, AI/ML could conquer the initial hurdle of ‘truth uncertainty’ caused by out-of-distribution errors. Subsequently, AGI empowers machines to move beyond replicating grammatical structure towards intelligent comprehension and reasoning, enabling them to manage semantic uncertainty. Ontological uncertainty, which is critical to decision-making, is a much harder problem. “Ontological uncertainty refers to the unpredictability related to the nature of reality and existence itself, particularly in how it affects decision-making processes and leadership outcomes.” [21].

Robert E. Smith highlights a design flaw in AI’s probability models by pointing out that “uncertainty” reflects our own doubts about the world and is not a fundamental aspect of the world: “we don’t have evidence that humans reason with probabilities (in fact, much of the evidence is to the contrary). The reality is we are as unable to build comprehensive probabilistic models of human uncertainty as we are unable to build comprehensive logical models of human expertise, as we discovered 30-40 years ago.” [3]. We need viveka, which goes beyond intellectual reasoning and logic, to differentiate between truth and illusion, valid and false knowledge, and rta versus anrta [2], an embodied skill that AI/AGI modeling capabilities cannot capture.

Where does Viveka originate? Sri Ramana Maharishi  tells us that “Consciousness is pure knowledge,” not the mind; “The mind arises out of it and is made up of thoughts. The essence of mind is only awareness or consciousness. However, when the ego overshadows it, it functions as the reasoning, thinking, or perceiving.” [15]

Dharma‘s conception of uncertainty and ‘decision making under uncertainty’ radically differs from the western viewpoint. As Sri Nisargadatta Maharaj states, “The master is within consciousness, not separate from it. In terms of consciousness the Supreme is both creation and dissolution, concretion and abstraction, the focal and the universal. It is also neither. Words do not reach there, nor mind… There is no place for chaos in nature. Only in the mind of man there is chaos.” [1]

A Bharatiya understanding of knowledge, discovery, and uncertainty goes beyond any proposed AGI’s ground truth, which is confined to the mind. Bharata’s idea of ‘superhuman ability’ differs from the western imagination of what it means. Sri Aurobindo expressed this [20]:

“Superman is not man climbed to his own natural zenith, not a superior degree of human greatness, knowledge, power, intelligence, will, character, genius, dynamic force, saintliness, love, purity or perfection. Supermind is something beyond mental man and his limits, a greater consciousness than the highest consciousness proper to human nature.”

Can we, as ordinary people, cultivate this decision-making skill through lifestyle changes? Enlightened decision-making is attainable for everyone, and it’s no secret how to achieve it. All the diverse dharma sampradayas in India share this fundamental teaching. Arjuna’s anxiety before the Geetopadesam reflects the anxieties we all experience on our own journeys. The Gita teaches that transcending our limited self through inner transformation liberates us from the chronic anxiety about outcomes (see part-3).

We should focus on observing and learning from the choices Bharatiya mothers from diverse backgrounds make for their families and communities. Their heightened awareness and intuitive decisions seem so effortless, like water flowing, that we forget how remarkable they are. By enhancing embodied decision-making knowledge, Vrata enables us to align with Rta (see part-4). Seva, tyaga, puja with Shraddha strengthen these capabilities. Dharma, the original transformer architecture for decision-making, avoids mechanical actions that disregard context. It likewise avoids the misuse of context for personal gain.

Where is AI decision-making falling short? A comparison of AI art and kavya offer relatable perspectives on this question.

A Perfect Storm of Artificiality

This ICP study [7] contrasts Western epic poetry with Bharata’s Itihasa Mahakavyas. Our study of Indic scholarship in this context finds that the Western (Greek) emphasis on imitation in poetics acts as a barrier to achieving Rasa, a central concept in Indian aesthetics. Bharatanatyam dancer and author Prakruti Prativadi, in her book “Rasa in Bharatanatyam,” argues that “mime” is an inaccurate description of Abhinaya. She differentiates Indian sacred dance forms from Western theater, highlighting Abhinaya’s ability to transcend stereotypical or mechanical character and situation representations [6].

AI super-mechanizes the imitation of art without going deeper. Western commentator Eric Hoel highlights AI’s tendency to mimic , arguing:

“This mimetic ability takes what were previously merely philosophical thought experiments and thrusts them into everyday life. For such creative cloning is all light but no heat. All syntax but no semantics …

… what, exactly, is the semantic content of an AI-produced work of Hildegard von Bingen? It is a “deep fake” of meaning. Such a work points to nothing, signifies nothing, embodies no spiritual longing. It is pure syntax. For art this is the semantic apocalypse. It’s when meaning itself is drained away by the mimetic powers we’ve unleashed.“[10]

What makes the best machine-enhanced art captivating isn’t the technology, but the human element–fragments of heightened consciousness preserved in the machine’s training data, which it uses to create the artwork. In the last post, we reported studies that show how AI-polluted data causes an eventual collapse of AI models. Generative AI, though innovative, essentially functions as a complex plagiarism machine, learning to reproduce patterns and styles from the vast repository of human creative works used in its training.

photo credit: linked from:www.astralcodexten.com

Just how sophisticated can AI-generated art get? To give a familiar example, especially to fans of Southern Indian film music from the past 3-4 decades, consider the following: People recognize A.R. Rahman’s musical genius, and this recognition is well deserved. Analogous to AI model collapse, his music has shifted away from the sacred vibrations of his Harikatha oral tradition, embracing a more Abrahamic style of vocals and arrangements relying on western harmony and techno sounds. This is all within the realm of what AI could replicate, even surpass. However, the best AI cannot achieve the lasting rasanubhuti [9] of those melodic compositions of his mentor, Ilayaraaja, which arise from Sastriya/Carnatic Sangeetam.

Asato Maa Sadgamaya

AI’s power lies in its scalability, achieved by pushing the computational limits of simulated reality. It’s both troubling and alluring; its capacity for automated mass-profiling is worrying, yet its ability to synthesize realistic experiences draws us in.

In his work “Simulacra and Simulation”, postmodernist writer Jean Baudrillard [22] argues that the boundary between reality and simulation is becoming unclear in Western society. On a side note, the life-saving ability of GenAI to summarize postmodern writings is commendable (and there is no ground truth in this genre, any model’s predictive accuracy is perfect):

“Jean Baudrillard argues that in the modern world, we live in a state of hyperreality, where simulations of reality have become more real than reality itself.

He identifies three orders of simulacra:

  1. First-order simulacra: Representations that are clear copies of reality, such as maps or paintings.
  2. Second-order simulacra: Representations that distort reality, often seen in advertising and media.
  3. Third-order simulacra: Pure simulations that have no basis in reality, such as virtual reality.

Baudrillard uses these concepts to critique contemporary society, suggesting that we have lost touch with the real world and live in a world of images and signs. “

Ironically, GenAI systems, born from the “attention is all you need” transformer AI architecture, process vast contexts for predictions while human attention spans and situational awareness are shrinking in today’s digital-first environment. The perfect storm of artificiality is upon us. As we are drawn deeper into the realms of simulacra, we move further from the essence of rtam and satyam, and this increases ontological ambiguity.

DALL-E rendering of ‘digital twin’

Using the ‘digital twin’ as an example, we can examine AI implications for decision-making. A digital twin is a virtual replica of a real-world system or process that involves huge, fast data transfers from many IoT sensors that feed and receive signals to/from AI. An automated system that learns, predicts, and decides, eliminating the need for human involvement. Excessively relying on virtual reality and 24/7 digital interactions overlays a synthetic, illusory dimension on Maya, introducing another Vighna (impediment) between us and reality. Just as GPS systems weaken our embodied sense of direction, over-reliance on virtual technologies diminishes our Viveka, the ability to discern reality from illusion.

What is a Bharatiya response to this AI-enhanced virtual reality?

A true dharmic seeker won’t experience disillusionment, as they never rely on an illusionary model to begin with. Unlike simulation models and digital twins, our Murtis are consecrated; immanent divinity to which we can connect through Shraddha. Our true self is divine, satchitananda. Shraddha and Sadhana dispel illusions and fragilities and strengthen Viveka. We invoke Sri Ganesha as Vighna Vinayaka, the destroyer of obstacles, at the start of every Yajna, important project, and decision-making process, to seek the removal of all hindrances, real and illusory.

Dharma welcomes disillusioning, seeing it as a step closer to liberation, while dogma-centric religion, despite its iconoclasm, maintains its own imagery of salvation. Dogma trades in illusions. The challenge lies in AI’s ability to create convincing illusions that will eclipse the vivid imagery used to control followers through religious dogma. Unfortunately, India is embracing Western fads, whereas counter-movements in the West promote a return to natural, sustainable practices. Maha ironic.

Outsourcing our life decisions to focus only on ‘high-value’ goals can lead to a sense of emptiness. Dharma teaches us that approaching critical choices as a Yajna can bring about inner transformation. The Saddharma Pundarika Sutra (Lotus Sutra) in Buddhism teaches that every step of a journey is a journey within itself. Every conscious decision can transform us in subtle ways, bringing us closer to a state of enlightenment. Such a decision-maker desires more than a superficial imitation. They strive to clear away all hindrances to self-realization.

According to Rajiv Malhotra, Western philosophy relies on reason without inner transformation, whereas Indian philosophy integrates Adhyatmika practice or embodied knowing [4]. Inner transformation can allow us to transcend the artificiality of an AI world that skews our decision-making. This, again, is no great revelation. Hindu, Buddhist, Jain, and Sikh gurus all teach this key principle. The Jataka stories, Hitopadesa, Panchatantra, the Ramayana and the Mahabharata don’t teach us a thousand different truths. They teach us in a thousand different ways about the one. As an example, let’s select the Mahabharata from this list.

Sri Ganesha -Veda Vyasa versus GenAI

The Mahabharata’s Adi Parva [14] recounts the story of how the great epic came to be.

photo credit: ilinked from amarchitrakatha.com

“Ganesa, upon hearing this address, thus answered, ‘I will become the writer of thy work, provided my pen do not for a moment cease writing.” And Vyasa says unto that divinity, ‘Wherever there be anything thou dost not comprehend, cease to continue writing.’ Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close…. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.”

The contrast to AI’s disembodied decision-making is the mutual accord between Vighna Vinayaka Ganesha and Veda Vyasa. Sri Ganesha will transcribe the Mahabharata’s verses only after discovering and grasping its truth. He’s not there as just a super-mechanical voice-to-text tool. Veda Vyasa must ensure that Sri Ganesha’s writing flow remains ceaseless. This preserves the kavya as an integral composition.

Let’s attempt a short technical depiction of some noticeable Rta aspects involved in this process. By bringing more order and structure to the Kavya, Veda Vyasa decreases entropy (disorder), whereas Ganapati increases entropy by deciphering the intricate verse forms to reveal their truth, and then transcribing them. This is a dynamic equilibrium where Vyasa is constructing complex knotted verses and Ekadanta is solving and unraveling those knotted verses at the same rate, like continuous evaporation and condensation in a closed container. A steady-state is also reached because there’s no loss in the dimensionality, syntax, or fidelity of the Mahakavya. The integrity of the Mahabharata is preserved throughout the entire process. As an immanent divinity, Ekadanta, the son of Maheshwara, transcends natural phenomena, embodying pure consciousness and auspiciousness.

“The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. ” [14].

Veda Vyasa, the recitation, and the kavya merge into a divine script, giving rise to the Mahabharata’s lasting wisdom. Tamil Nadu students and scholars begin their exams with a “Pillayaar Chuzhi” [19], seeking Vighna Vinayaka’s blessings for success. The simplicity of dharma is the infinite in disguise.

We will revisit this trinity after a brief comparison between positioning and Indic decision-making.

Paramahamsa versus the Black Swan

Prof. Taleb coined the term “black swan” to denote unpredictable events with far-reaching consequences. In the absence of a ground truth, positioning choices are determined by the context, leading to moral relativism. By emphasizing “skin in the game” or even “soul in the game,” Taleb advocates for decision-makers to expose themselves to the consequences of their decisions, making the overall system antifragile to external shocks. Christianity’s golden rule to manage duality is the ground truth for skin-in-the-game [23].

Image Generator (Microsoft Bing)

The dharmic perspective, viewing uncertainty as a projection of our limited self, completes the useful but incomplete idea of antifragility. We can transcend ordinary limitations from within through adhyatmavidya. The comprehensive solution is not skin or soul in the game, but ‘Atman in and as the game’. Hence, integrality and not antifragility, is the opposite of fragility.

Let’s use an example to see how this works. ‘Nightfall’, a classic sci-fi novel by Isaac Asimov [13], illustrates how fragile prediction and positioning become when confronted with uncertainty. A rare eclipse, part of the Rta cycle on a distant planet, turns into a disastrous “black swan event” for both astronomers and cultists. It’s not an external force, but the sheer impact of uncertainty within the minds of its inhabitants that destroys the planet. Dogmatic stances and predictions turn out to be of little help. Asimov’s story concludes that survival is only possible for those who are oblivious to the potential consequences of unfolding events: the drunk, the intellectually impaired, and young children.

We need to add yogis to the list of survivors. Enlightened beings who are aware of the situation and capable of transcending their limited selves would also survive. This is more than just a science fiction concept. Three global news stories from the last decade, Lance Naik Hanumanthappa, an army soldier buried under snow in Siachen; several workers trapped in an Uttarakhand tunnel collapse for seventeen days; twelve Thai students trapped in a flooded cave. Each of them exemplifies the positive power of inner transformation through Yoga and meditation in the face of ultimate adversity.

Tamasoma Jyotirgamaya.

The Indic tradition’s ‘Paramahamsa’ sharply contrasts with the black swan that symbolizes the unbreachable limitations of objective knowledge.

“.. the literal meaning of the title Paramahansa is ‘supreme swan,’ a symbol of divine discrimination, and refers to one who has attained realization of his true Self, and of the oneness of that Self with Spirit.”–[11].

photo credit: linked from everand.com

The Paramahamsa state may be hard to attain, but the capacity is innate, and we can make incremental progress through our decisions and behaviors. Some people identify this supreme swan as the Indian Bar-headed goose, a bird known for its ability to fly high over the Himalayas, walk, and swim.

“The swan is equally at home on land and on water; similarly, the true sage is equally at home in the realms of matter and of spirit. To be in divine ecstasy and simultaneously to be actively wakeful is the Paramahansa state; the ‘royal swan’ of the soul floats in the cosmic ocean, beholding both its body and the ocean as manifestations of the same Spirit.

… Paramahamsa refers to the liberated, realized masters who, having attained the supreme yogic state, or nirvikalpa samādhi, can always distinguish between the Real (sa) from the unreal (ham).” [12].

It’s unsurprising that Dharma traditions highlight the Paramahamsa, who transcends the limited self rather than surrender to it. Sri Ramakrishna Paramahamsa, and other gurus and rishis, are living examples of enlightenment.

From the Illusion of Threeness to Integrality

The union of three seemingly disparate elements, known as Triputi [9, 18], creates both objective knowledge and uncertainty. As we have shown, western decision-making, including predictive and positioning approaches, is stuck in this duality and cannot move beyond. Rather than dissolving these boundaries, AI’s power of illusion serves to magnify this threefold division.

DALL-E generated image

AI’s illusion starts with the use of wishful mnemonics (see the first part of this post), which violates NamaRupa (name-form) principles. Rajiv Malhotra  explains with an example of correct usage: “The thousands of names of plants available in ancient treatises are expressions of this inner contact. Naming was inseparable from realizing its essence. In Ayurveda, the names allow us to understand not only the morphological characteristics of a plant but also its medicinal properties.”[4]

The Sanskrit term ‘kritrima‘ [17] captures the detrimental rasavighna aspect of AI, hindering wholeness. Kritrima and its antithesis ‘akritrima,’ provide a richer understanding than the artificial-natural dichotomy. ‘Kritrima’ carries connotations of deceit, dishonesty, and artificiality, suggesting something fabricated and, therefore, fragile and lacking integrity.

For instance, consider this. Today’s youth are being pushed by social media influencers to seek partners who feed each other’s ego in their shared pursuit of maya and fleeting superficiality. Dating apps using predictive models to automate this shallowness have exploded in popularity. Breakups are great for business. Such a choice encourages the vighna that prevents them from discovering their authentic selves and the qualities of a lasting relationship. Hindu marriages (vivaah, kalyanam) seek to unite in consciousness that persists through many rebirths.

The enlightened masters of dharma teach us that the triads such as viewer-artist-artwork emerge whenever we try to grasp something outside our true selves. Ramana Maharishi explains that ultimate reality transcends these triads [18], including the knower, knowledge, and the known. “The triads are only appearances in time and space, whereas the Reality lies beyond and behind them. They are like a mirage over the Reality. They are the result of delusion.”

Prakruti Prativadi points out how exceptional artists transcend their limitations and ego to embody characters, enabling the birth of Rasa in their performances. She quotes Sri P. N. Srinivas: “the artist, in effect, disappears in the art and performance. The artist’s ego and personality are not seen, allowing the art to shine through.” [6].

The Mahabharata Mahakavya, born from the dissolution of the triad into the divine, holds as much significance today as it did millennia ago.

त्रिपुटी_लयकारी वै माया_विक्षेप_नाशकः 

The Sri Ramakrishna Sahasranama Stotram praises him as the ‘Triputi Layakaari’. He who dissolved the three fragmented aspects of human experience, of Experiencer, Experiencing, and Experienced, fostered by Maya [8]. As explored in the ICP post ‘The Brush of Dharma‘, Buddhism also emphasizes breaking down these barriers.

photo credit: linked from: Hindupedia.com

Enlightened decisions occur when the decision-maker’s intellect, ego, and the sophistication of the strategy take a back seat. The separateness of decision maker, decision-making, and the decision disappear in integral decision making. Our Gurus say that the sense and desire of even being the decision-maker must go away. Idam Na Mama.

Mrtyorma amrtam gamaya.

“The sense of being the doer is the bondage, not the actions themselves … The present difficulty is that man thinks he is the doer … The Guru is basically without desire. He sees what happens, but feels no urge to interfere. He makes no choices, takes no decisions. As pure witness, he watches what is going on and remains unaffected“–Sri Nisargadatta Maharaj [1].

From Machine to Yantra

Can we develop advanced decision support systems that uphold the principles of dharma?
Akritrima is the negation of kritrima, and shows a lack of deception, absence of dishonesty, no façade, etc., i.e. has the potential for integrality. Consider this point in relation to a reliable application/device/instrument:

“There’s a humorous AI definition that’s worth mentioning, because it reveals an important point: “AI is whatever hasn’t been done yet. Once an application starts working reliably, it fades into the background and people take it for granted, so it’s no longer thought of as AI. There are many examples … We think these tools are all wonderful. They quietly make our lives better. These are the kinds of AI we want more of. “. [5]

The Sanskrit term Yantra for an instrument or application translates to ‘that which holds and protects’ [16]. if we take the position that the dharma of its application is integral to namarupa, then not all machines qualify as yantras. An application, AI or not, becomes a yantra when it is in harmony with nature and turns akritrima for the users. Copying western designs and applying a Sanskrit label doesn’t make Bharata Atmanirbhar (self-organized, integral). That, too, is simply a wishful mnemonic. In Indic decision-making, ethical considerations always take precedence over gain. AI flips this order with ethics coming second as part of some alignment problem. Yantra demands a design vision grounded in Indic traditions. The Vedic first principles of Satya, Rta, and Dharma [2] are essential for directing Indic research and development. This decision is a no-brainer, requiring only Consciousness.

ॐ असतो मा सद्गमय । तमसो मा ज्योतिर्गमय । मृत्योर्मा अमृतं गमय । ॐ शान्तिः शान्तिः शान्तिः ॥

Acknowledgment & Disclaimer:

Thanks to the Editor, Indic Civilizational Portal, for his patience and critical feedback that has shaped many sections of this series. Decades of hands-on practical experience and lessons learned from real-world projects, from conception to final implementation, are the foundation of this series. All errors and shortcomings in this study belong solely to the author. All opinions expressed in this series are entirely personal.

References:

  1. Nisargadatta Maharaj. I am That: Talks with Sri Nisargadatta Maharaj. Edited by Sudhakar S. Dikshit. 1981.
  2. Satya, then Rta, then Dharma. Indic Civilizational Portal. 2016.
  3. Robert Elliot Smith. Idealizations of Uncertainty, and Lessons from Artificial Intelligence — Economics E-Journal. 2015.
  4. Rajiv Malhotra. Being Different: An Indian Challenge to Western Universalism. Harper Collins. 2011.
  5. Arvind Narayanan and Sayash Kapoor. AI Snake Oil: What Artificial Intelligence Can Do, What It Can’t, and How to Tell the Difference. Princeton University Press. 2024.
  6. Prakruti Prativadi. Rasas in Bharatanatyam: First in a Series on Indian Aesthetics and Bharatanatyam. CreateSpace Independent Publishing. 2017.
  7. Epic Poetry & Mahakavyas. Indic Civilizational Portal. 2019.
  8. Sri Ramakrishna Sahasranama Stotram – Part 7. Sanskrit with meaning. greenmesg.org.
  9. Rajnish Kumar Mishra. Saiva philosophy and literary theory: an examination of Abhinava Gupta’s poetics with special reference to Tantraloka. 2001.
  10. Erik Hoel. The semantic apocalypse. theintrinsicperspective.com. 2021.
  11. Yogananda Site. The Meaning and Spelling of the Title “Paramahansa”.
  12. https://jrspblog.com/paramahamsa-the-supreme-celestial-swan.
  13. Isaac Asimov. Nightfall. Astounding Science Fiction. 1941.
  14. The Mahabharata. Adi Parva, Section I. Sacred-texts.com.
  15. Ramana Maharshi Quotes on The Doer, Free Will, & God’s Will. www.sloww.co.
  16. Yantra, definition. https://hindupedia.com/en/Yantra.
  17. Kritrima, Akritrima definitions. www.shabdkosh.com.
  18. Sri Ramana Teachings: Objective knowledge will disappear along with our mind when we know ourself as we really are. 2007.
  19. Lambotharan. Pillaiyar Chuzhi. knowingourroots.com. 2020.
  20. Sri Aurobindo. Man and the Supermind. org. Circa 1930.
  21. Ontological Uncertainty. Key Terms, Quantum Leadership. Fiveable. 2024.
  22. Jean Baudrillard. Simulacra and simulations (1981). S. F. Glaser (Translator). University of Michigan Press. 1994.
  23. Nassim N. Taleb. Antifragile: Things that gain from disorder. Random House. 2014.

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