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Age-related macular degeneration (AMD) is a common condition that affects the middle part of someone's vision, often worsening over time. Its exact cause is unknown, but occurs when light-sensitive photoreceptor cells and neurons in the center of the retina are damaged, making it hard to recognize faces or read. Approved treatments can only slow its progression.

People with advanced stage of geographic atrophy usually retain some photoreceptor cells that allow for peripheral vision and enough retinal neurons to pass visual information to the brain.

Taking advantage of this, Daniel Palanker at Stanford University in California and his colleagues have developed a device called PRIMA. It involves a small camera mounted on a pair of glasses that captures images, then projects them via infrared light to a 2 × 2 mm solar-powered, wireless chip implanted in the back of an eye.

The chip then converts this image information into an electric signal that retinal neurons can pass to the brain. Infrared light is used because we cannot see in this wavelength. The process doesn't interfere with any existing vision.

To test this, researchers recruited 32 people aged 60 or above who had geographic atrophy. Their vision in at least one eye was worse than 20/320, which means they could only see at 20 feet (6 meters) what a person with 20/20 vision could see at 320 feet.

The researchers first implanted this chip in one eye of these participants, then four to five weeks later, these volunteers began to use these glasses in their daily lives. The glasses allowed them to magnify what they were seeing 12 times and to adjust the brightness and contrast. After a year, 27 of these participants could read again as well as perceive shapes and patterns.

By giving participants this ability to perceive shapes and patterns, PRIMA represents the first prosthesis to restore functional sight in people with this condition.

Age-related macular degeneration (AMD) is a common condition that affects the middle part of someone's vision, often worsening over time. Its exact cause is unknown, but occurs when light-sensitive photoreceptor cells and neurons in the center of the retina are damaged, making it hard to recognize faces or read. Approved treatments can only slow its progression.

People with advanced stage of geographic atrophy usually retain some photoreceptor cells that allow for peripheral vision and enough retinal neurons to pass visual information to the brain.

Taking advantage of this, Daniel Palanker at Stanford University in California and his colleagues have developed a device called PRIMA. It involves a small camera mounted on a pair of glasses that captures images, then projects them via infrared light to a 2 × 2 mm solar-powered, wireless chip implanted in the back of an eye.

The chip then converts this image information into an electric signal that retinal neurons can pass to the brain. Infrared light is used because we cannot see in this wavelength. The process doesn't interfere with any existing vision.

To test this, researchers recruited 32 people aged 60 or above who had geographic atrophy. Their vision in at least one eye was worse than 20/320, which means they could only see at 20 feet (6 meters) what a person with 20/20 vision could see at 320 feet.

The researchers first implanted this chip in one eye of these participants, then four to five weeks later, these volunteers began to use these glasses in their daily lives. The glasses allowed them to magnify what they were seeing 12 times and to adjust the brightness and contrast. After a year, 27 of these participants could read again as well as perceive shapes and patterns.

By giving participants this ability to perceive shapes and patterns, PRIMA represents the first prosthesis to restore functional sight in people with this condition.

Age-related macular degeneration (AMD) is a common condition that affects the middle part of someone's vision, often worsening over time. Its exact cause is unknown, but occurs when light-sensitive photoreceptor cells and neurons in the center of the retina are damaged, making it hard to recognize faces or read. Approved treatments can only slow its progression.

People with advanced stage of geographic atrophy usually retain some photoreceptor cells that allow for peripheral vision and enough retinal neurons to pass visual information to the brain.

Taking advantage of this, Daniel Palanker at Stanford University in California and his colleagues have developed a device called PRIMA. It involves a small camera mounted on a pair of glasses that captures images, then projects them via infrared light to a 2 × 2 mm solar-powered, wireless chip implanted in the back of an eye.

The chip then converts this image information into an electric signal that retinal neurons can pass to the brain. Infrared light is used because we cannot see in this wavelength. The process doesn't interfere with any existing vision.

To test this, researchers recruited 32 people aged 60 or above who had geographic atrophy. Their vision in at least one eye was worse than 20/320, which means they could only see at 20 feet (6 meters) what a person with 20/20 vision could see at 320 feet.

The researchers first implanted this chip in one eye of these participants, then four to five weeks later, these volunteers began to use these glasses in their daily lives. The glasses allowed them to magnify what they were seeing 12 times and to adjust the brightness and contrast. After a year, 27 of these participants could read again as well as perceive shapes and patterns.

By giving participants this ability to perceive shapes and patterns, PRIMA represents the first prosthesis to restore functional sight in people with this condition.

Age-related macular degeneration (AMD) is a common condition that affects the middle part of someone's vision, often worsening over time. Its exact cause is unknown, but occurs when light-sensitive photoreceptor cells and neurons in the center of the retina are damaged, making it hard to recognize faces or read. Approved treatments can only slow its progression.

People with advanced stage of geographic atrophy usually retain some photoreceptor cells that allow for peripheral vision and enough retinal neurons to pass visual information to the brain.

Taking advantage of this, Daniel Palanker at Stanford University in California and his colleagues have developed a device called PRIMA. It involves a small camera mounted on a pair of glasses that captures images, then projects them via infrared light to a 2 × 2 mm solar-powered, wireless chip implanted in the back of an eye.

The chip then converts this image information into an electric signal that retinal neurons can pass to the brain. Infrared light is used because we cannot see in this wavelength. The process doesn't interfere with any existing vision.

To test this, researchers recruited 32 people aged 60 or above who had geographic atrophy. Their vision in at least one eye was worse than 20/320, which means they could only see at 20 feet (6 meters) what a person with 20/20 vision could see at 320 feet.

The researchers first implanted this chip in one eye of these participants, then four to five weeks later, these volunteers began to use these glasses in their daily lives. The glasses allowed them to magnify what they were seeing 12 times and to adjust the brightness and contrast. After a year, 27 of these participants could read again as well as perceive shapes and patterns.

By giving participants this ability to perceive shapes and patterns, PRIMA represents the first prosthesis to restore functional sight in people with this condition.

Age-related macular degeneration (AMD) is a common condition that affects the middle part of someone's vision, often worsening over time. Its exact cause is unknown, but occurs when light-sensitive photoreceptor cells and neurons in the center of the retina are damaged, making it hard to recognize faces or read. Approved treatments can only slow its progression.

People with advanced stage of geographic atrophy usually retain some photoreceptor cells that allow for peripheral vision and enough retinal neurons to pass visual information to the brain.

Taking advantage of this, Daniel Palanker at Stanford University in California and his colleagues have developed a device called PRIMA. It involves a small camera mounted on a pair of glasses that captures images, then projects them via infrared light to a 2 × 2 mm solar-powered, wireless chip implanted in the back of an eye.

The chip then converts this image information into an electric signal that retinal neurons can pass to the brain. Infrared light is used because we cannot see in this wavelength. The process doesn't interfere with any existing vision.

To test this, researchers recruited 32 people aged 60 or above who had geographic atrophy. Their vision in at least one eye was worse than 20/320, which means they could only see at 20 feet (6 meters) what a person with 20/20 vision could see at 320 feet.

The researchers first implanted this chip in one eye of these participants, then four to five weeks later, these volunteers began to use these glasses in their daily lives. The glasses allowed them to magnify what they were seeing 12 times and to adjust the brightness and contrast. After a year, 27 of these participants could read again as well as perceive shapes and patterns.

By giving participants this ability to perceive shapes and patterns, PRIMA represents the first prosthesis to restore functional sight in people with this condition.

There's a certain magic in the first chill of season... that moment when India's forests stir back to life. The sanctuary gates creak open, migratory birds return, and air carries that unmistakable scent of damp leaves and wild earth. In western Odisha, Dibrugarh Wildlife Sanctuary, near Sambalpur, is at the heart of this quiet awakening. Now on the cusp of being declared India's newest tiger reserve, it's drawing attention not just for its Wildlife, but for the people who have helped it thrive. Spread across forested slopes along the shimmering Hirakud reservoir, Dibrugarh is a revelation—serene, scenic, and full of small surprises. Mornings here are a melody of birdsongs echoing over still water. Spotted deer and langurs, dart through sal forests while eagles trace lazy circles in the sky. On Bot Island, thousands of bats hang like dark fruits from ancient trees. What was once an overlooked stretch of woodland is today one of eastern India's most inspiring stories of eco-tourism and community-led conservation.

At the edge of this wilderness lies Sambalpur, a city that rests gracefully along Mahanadi River. Its past stretches from the Chauhan dynasty to colonial days, and its present hums with trade, textiles, and temple bells. The river runs through it all, shaping lives, livelihoods, and legends.

A short drive away, Hirakud Dam stands as both an engineering marvel and landscape poetry, a structure that tames Mahanadi yet adds to its splendour. Built in 1950, it remains one of world's longest earthen dams. From Gandhi Minar viewpoint, the reservoir stretches like molten silver, dotted with fishing boats and green islets— same waters that cradle Dibrugarh's forests. Back in the narrow lanes of Sambalpur, looms click, and threads gleam. This is where the famed Sambalpuri ikat is born, each fabric a labor of precision and patience. During festivals, the city turns into a living gallery, women draped in ikat saris, men in handwoven kurtas—each garment carrying stories of skill, soil, and heritage.

There's a certain magic in the first chill of season... that moment when India's forests stir back to life. The sanctuary gates creak open, migratory birds return, and air carries that unmistakable scent of damp leaves and wild earth. In western Odisha, Dibrugarh Wildlife Sanctuary, near Sambalpur, is at the heart of this quiet awakening. Now on the cusp of being declared India's newest tiger reserve, it's drawing attention not just for its Wildlife, but for the people who have helped it thrive. Spread across forested slopes along the shimmering Hirakud reservoir, Dibrugarh is a revelation—serene, scenic, and full of small surprises. Mornings here are a melody of birdsongs echoing over still water. Spotted deer and langurs, dart through sal forests while eagles trace lazy circles in the sky. On Bot Island, thousands of bats hang like dark fruits from ancient trees. What was once an overlooked stretch of woodland is today one of eastern India's most inspiring stories of eco-tourism and community-led conservation.

At the edge of this wilderness lies Sambalpur, a city that rests gracefully along Mahanadi River. Its past stretches from the Chauhan dynasty to colonial days, and its present hums with trade, textiles, and temple bells. The river runs through it all, shaping lives, livelihoods, and legends.

A short drive away, Hirakud Dam stands as both an engineering marvel and landscape poetry, a structure that tames Mahanadi yet adds to its splendour. Built in 1950, it remains one of world's longest earthen dams. From Gandhi Minar viewpoint, the reservoir stretches like molten silver, dotted with fishing boats and green islets— same waters that cradle Dibrugarh's forests. Back in the narrow lanes of Sambalpur, looms click, and threads gleam. This is where the famed Sambalpuri ikat is born, each fabric a labor of precision and patience. During festivals, the city turns into a living gallery, women draped in ikat saris, men in handwoven kurtas—each garment carrying stories of skill, soil, and heritage.

There's a certain magic in the first chill of season... that moment when India's forests stir back to life. The sanctuary gates creak open, migratory birds return, and air carries that unmistakable scent of damp leaves and wild earth. In western Odisha, Dibrugarh Wildlife Sanctuary, near Sambalpur, is at the heart of this quiet awakening. Now on the cusp of being declared India's newest tiger reserve, it's drawing attention not just for its Wildlife, but for the people who have helped it thrive. Spread across forested slopes along the shimmering Hirakud reservoir, Dibrugarh is a revelation—serene, scenic, and full of small surprises. Mornings here are a melody of birdsongs echoing over still water. Spotted deer and langurs, dart through sal forests while eagles trace lazy circles in the sky. On Bot Island, thousands of bats hang like dark fruits from ancient trees. What was once an overlooked stretch of woodland is today one of eastern India's most inspiring stories of eco-tourism and community-led conservation.

At the edge of this wilderness lies Sambalpur, a city that rests gracefully along Mahanadi River. Its past stretches from the Chauhan dynasty to colonial days, and its present hums with trade, textiles, and temple bells. The river runs through it all, shaping lives, livelihoods, and legends.

A short drive away, Hirakud Dam stands as both an engineering marvel and landscape poetry, a structure that tames Mahanadi yet adds to its splendour. Built in 1950, it remains one of world's longest earthen dams. From Gandhi Minar viewpoint, the reservoir stretches like molten silver, dotted with fishing boats and green islets— same waters that cradle Dibrugarh's forests. Back in the narrow lanes of Sambalpur, looms click, and threads gleam. This is where the famed Sambalpuri ikat is born, each fabric a labor of precision and patience. During festivals, the city turns into a living gallery, women draped in ikat saris, men in handwoven kurtas—each garment carrying stories of skill, soil, and heritage.

There's a certain magic in the first chill of season... that moment when India's forests stir back to life. The sanctuary gates creak open, migratory birds return, and air carries that unmistakable scent of damp leaves and wild earth. In western Odisha, Dibrugarh Wildlife Sanctuary, near Sambalpur, is at the heart of this quiet awakening. Now on the cusp of being declared India's newest tiger reserve, it's drawing attention not just for its Wildlife, but for the people who have helped it thrive. Spread across forested slopes along the shimmering Hirakud reservoir, Dibrugarh is a revelation—serene, scenic, and full of small surprises. Mornings here are a melody of birdsongs echoing over still water. Spotted deer and langurs, dart through sal forests while eagles trace lazy circles in the sky. On Bot Island, thousands of bats hang like dark fruits from ancient trees. What was once an overlooked stretch of woodland is today one of eastern India's most inspiring stories of eco-tourism and community-led conservation.

At the edge of this wilderness lies Sambalpur, a city that rests gracefully along Mahanadi River. Its past stretches from the Chauhan dynasty to colonial days, and its present hums with trade, textiles, and temple bells. The river runs through it all, shaping lives, livelihoods, and legends.

A short drive away, Hirakud Dam stands as both an engineering marvel and landscape poetry, a structure that tames Mahanadi yet adds to its splendour. Built in 1950, it remains one of world's longest earthen dams. From Gandhi Minar viewpoint, the reservoir stretches like molten silver, dotted with fishing boats and green islets— same waters that cradle Dibrugarh's forests. Back in the narrow lanes of Sambalpur, looms click, and threads gleam. This is where the famed Sambalpuri ikat is born, each fabric a labor of precision and patience. During festivals, the city turns into a living gallery, women draped in ikat saris, men in handwoven kurtas—each garment carrying stories of skill, soil, and heritage.

There's a certain magic in the first chill of season... that moment when India's forests stir back to life. The sanctuary gates creak open, migratory birds return, and air carries that unmistakable scent of damp leaves and wild earth. In western Odisha, Dibrugarh Wildlife Sanctuary, near Sambalpur, is at the heart of this quiet awakening. Now on the cusp of being declared India's newest tiger reserve, it's drawing attention not just for its Wildlife, but for the people who have helped it thrive. Spread across forested slopes along the shimmering Hirakud reservoir, Dibrugarh is a revelation—serene, scenic, and full of small surprises. Mornings here are a melody of birdsongs echoing over still water. Spotted deer and langurs, dart through sal forests while eagles trace lazy circles in the sky. On Bot Island, thousands of bats hang like dark fruits from ancient trees. What was once an overlooked stretch of woodland is today one of eastern India's most inspiring stories of eco-tourism and community-led conservation.

At the edge of this wilderness lies Sambalpur, a city that rests gracefully along Mahanadi River. Its past stretches from the Chauhan dynasty to colonial days, and its present hums with trade, textiles, and temple bells. The river runs through it all, shaping lives, livelihoods, and legends.

A short drive away, Hirakud Dam stands as both an engineering marvel and landscape poetry, a structure that tames Mahanadi yet adds to its splendour. Built in 1950, it remains one of world's longest earthen dams. From Gandhi Minar viewpoint, the reservoir stretches like molten silver, dotted with fishing boats and green islets— same waters that cradle Dibrugarh's forests. Back in the narrow lanes of Sambalpur, looms click, and threads gleam. This is where the famed Sambalpuri ikat is born, each fabric a labor of precision and patience. During festivals, the city turns into a living gallery, women draped in ikat saris, men in handwoven kurtas—each garment carrying stories of skill, soil, and heritage.

One day several months ago, my elder brother, who was ninety-five years old then, called me on phone from Rameswaram. He started the conversation by narrating an incident about my friend's visit to him. During the discussion, my friend asked my brother, "How old is your house?" He said, "The house was built by our father, more than a century ago. My younger brother, and my earning grandchildren have now come out with a proposal to build a new house in the same place after demolishing this one." My friend said he would not want to see such a historical place demolished. He was willing to make an arrangement through a trust to transform the house into a museum and library, while alternative accommodation was worked out for my brother and his family. My brother, was calling me, to say he was against the friend's proposal. "I would like to live in the house where I have grown and lived for ninety-five years. I would like to build a new house in the same place through the earnings of my kith and kin. I would not like to have any other arrangements. You thank your friend in a nice way". It struck me,—here is a man who would like to lead his life on his own terms and does not want any help, well-meant though it might be. It was a great learning for me, and I saw in my brother, a reflection of my father, who lived to 103 years and inculcated such a tradition in us.

One day several months ago, my elder brother, who was ninety-five years old then, called me on phone from Rameswaram. He started the conversation by narrating an incident about my friend's visit to him. During the discussion, my friend asked my brother, "How old is your house?" He said, "The house was built by our father, more than a century ago. My younger brother, and my earning grandchildren have now come out with a proposal to build a new house in the same place after demolishing this one." My friend said he would not want to see such a historical place demolished. He was willing to make an arrangement through a trust to transform the house into a museum and library, while alternative accommodation was worked out for my brother and his family. My brother, was calling me, to say he was against the friend's proposal. "I would like to live in the house where I have grown and lived for ninety-five years. I would like to build a new house in the same place through the earnings of my kith and kin. I would not like to have any other arrangements. You thank your friend in a nice way". It struck me,—here is a man who would like to lead his life on his own terms and does not want any help, well-meant though it might be. It was a great learning for me, and I saw in my brother, a reflection of my father, who lived to 103 years and inculcated such a tradition in us.

One day several months ago, my elder brother, who was ninety-five years old then, called me on phone from Rameswaram. He started the conversation by narrating an incident about my friend's visit to him. During the discussion, my friend asked my brother, "How old is your house?" He said, "The house was built by our father, more than a century ago. My younger brother, and my earning grandchildren have now come out with a proposal to build a new house in the same place after demolishing this one." My friend said he would not want to see such a historical place demolished. He was willing to make an arrangement through a trust to transform the house into a museum and library, while alternative accommodation was worked out for my brother and his family. My brother, was calling me, to say he was against the friend's proposal. "I would like to live in the house where I have grown and lived for ninety-five years. I would like to build a new house in the same place through the earnings of my kith and kin. I would not like to have any other arrangements. You thank your friend in a nice way". It struck me,—here is a man who would like to lead his life on his own terms and does not want any help, well-meant though it might be. It was a great learning for me, and I saw in my brother, a reflection of my father, who lived to 103 years and inculcated such a tradition in us.

One day several months ago, my elder brother, who was ninety-five years old then, called me on phone from Rameswaram. He started the conversation by narrating an incident about my friend's visit to him. During the discussion, my friend asked my brother, "How old is your house?" He said, "The house was built by our father, more than a century ago. My younger brother, and my earning grandchildren have now come out with a proposal to build a new house in the same place after demolishing this one." My friend said he would not want to see such a historical place demolished. He was willing to make an arrangement through a trust to transform the house into a museum and library, while alternative accommodation was worked out for my brother and his family. My brother, was calling me, to say he was against the friend's proposal. "I would like to live in the house where I have grown and lived for ninety-five years. I would like to build a new house in the same place through the earnings of my kith and kin. I would not like to have any other arrangements. You thank your friend in a nice way". It struck me,—here is a man who would like to lead his life on his own terms and does not want any help, well-meant though it might be. It was a great learning for me, and I saw in my brother, a reflection of my father, who lived to 103 years and inculcated such a tradition in us.

One day several months ago, my elder brother, who was ninety-five years old then, called me on phone from Rameswaram. He started the conversation by narrating an incident about my friend's visit to him. During the discussion, my friend asked my brother, "How old is your house?" He said, "The house was built by our father, more than a century ago. My younger brother, and my earning grandchildren have now come out with a proposal to build a new house in the same place after demolishing this one." My friend said he would not want to see such a historical place demolished. He was willing to make an arrangement through a trust to transform the house into a museum and library, while alternative accommodation was worked out for my brother and his family. My brother, was calling me, to say he was against the friend's proposal. "I would like to live in the house where I have grown and lived for ninety-five years. I would like to build a new house in the same place through the earnings of my kith and kin. I would not like to have any other arrangements. You thank your friend in a nice way". It struck me,—here is a man who would like to lead his life on his own terms and does not want any help, well-meant though it might be. It was a great learning for me, and I saw in my brother, a reflection of my father, who lived to 103 years and inculcated such a tradition in us.

In January 2015, Stephen Hawking along with Elon Musk and many Al experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits Al offers us, and is designed to get Al researchers and developers to pay more attention to Al safety.

Recent developments in the advancement of Al include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and Al. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades Al could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent Al landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we use it!

In January 2015, Stephen Hawking along with Elon Musk and many AI experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits AI offers us, and is designed to get AI researchers and developers to pay more attention to AI safety.

Recent developments in the advancement of AI include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and AI. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades AI could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent AI landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we use it!

In January 2015, Stephen Hawking along with Elon Musk and many AI experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits AI offers us, and is designed to get AI researchers and developers to pay more attention to AI safety.

Recent developments in the advancement of AI include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and AI. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades AI could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent AI landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we it!

In January 2015, Stephen Hawking along with Elon Musk and many Al experts, signed an open letter on artificial intelligence, calling for serious research into its impact on society. In the past, Elon Musk has warned that superhuman artificial intelligence is capable of providing incalculable benefits, but if deployed incautiously, will have an adverse effect on the human race. He and I sit on the scientific advisory board for Future of Life Institute, an organisation working to mitigate existential risk facing humanity. This called for concrete research on how we could prevent potential problems while also reaping the potential benefits Al offers us, and is designed to get Al researchers and developers to pay more attention to Al safety.

Recent developments in the advancement of Al include a call by the European Parliament for drafting a set of regulations to govern the creation of robots and Al. A report presented to the Parliament declares that the world is on the cusp of a new industrial robot revolution. It stresses that at all times researchers and designers should ensure all robotic design incorporates a kill switch. There is a possibility that within a few decades Al could surpass human intellectual capacity and challenge the human-robot relationship.

By 2025, there will be about 30 mega cities with more than 10 million inhabitants. Robots will definitely speed up the retail process, but to revolutionise shopping, they need to be fast enough to allow same-day delivery on every order. Recent Al landmarks such as self-driving cars, or a computer game winning at the game of Go, etc. are signs of what is to come. Enormous levels of investment are pouring into this technology which will eventually permeate every aspect of society including health care, work, education and science.

Our future is a race between the growing power of a technology and the wisdom with which we use it!

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Subramania Bharati was born at Ettayapuram, a small princely state in the Tirunelveli district in Madras state. He was an intellectually precocious child, and at the age of eleven years was given the title 'Bharati' (goddess of learning) when he gave an impressive exhibition of his poetic gifts at a court function. Bharati spent four years in Banaras from 1898 to 1902, where he learned Sanskrit, Hindi and English, and attended lectures by Annie Besant, a political activist and the founder of the Theosophical Society of India. After returning to Ettayapuram in 1902, he worked as a sub-editor of the Tamil daily Swadesamitran and as the editor of India for many years, and was actively involved in politics. His meeting with Sister Nivedita, an English woman and a disciple of Swami Vivekananda, in Calcutta in 1906, proved to be a landmark event. He pledged himself to the political liberation of India, the eradication of casteism and the emancipation of women.

The second milestone in Bharati's life was his meeting with Sri Aurobindo in Pondicherry in 1910. From him Bharati imbibed the teaching of the Vedas and the ideas of Vedantic Humanism. Bharati was in political exile in Pondicherry for ten years because of his provocative writing against British rule and returned to British India in 1918. He spent the rest of his life in Madras until a tragic accident in 1921, when he was cast to the ground by the Triplicane temple elephant, which claimed his life.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

Words have their limitations and those who write, or those who read, also have their limitations or their own frameworks to understand words. Many words start their journey with some meaning, but over the centuries they gather different nuances or acquire a totally different meaning. When the writer uses a specific word with some specific meaning in mind, it is not necessary that the reader will have exactly the same meaning in mind while reading. Thus, the communication, and the intent of the writer gets hampered. The problem increases manifold when we talk about essentially Indian concepts in English.

Several Sanskrit words like Dharma, Yajna, Srishti, Jeevan Darshan, Ishvara, and Aatman are untranslatable in English, as of course, there are words in English like 'religion', 'secularism', 'exclusivism', 'theology', 'ideology', etc. which are untranslatable in Indian languages. These are not just words. They denote the characteristic thought process of that culture, which the people belonging to that culture can understand in that one word, but others outside that culture would need long explanation and yet may not grasp its meaning. Generally, people try to understand the word in the context of their cultural experience.

Thus, 'religion' is understood as Dharma by many Indians, whereas it is not Dharma. Dharma is understood as 'religion' by West-oriented thinkers, Indians and non-Indians. Similarly, Secularism is understood as equal treatment of all religions in India, whereas that is not its meaning in Europe. The usage of terms and their inherent meanings is a big topic in itself.

While melatonin supplements may seem like a quick fix for sleep problems, health experts caution against relying on them as a magic long-term solution. The supplements, available in various forms like gummies, pills and liquid, have become increasingly popular among individuals struggling with sleep issues. However, experts advise that they should only be used under medical supervision and for specific purposes.

According to Dr. Neetu Jain, a sleep specialist, melatonin supplements are not effective for individuals with underlying anxiety or depression. "People with these conditions require psychiatric consultation and therapy, such as cognitive behavioural therapy (CBT), to address their sleep problems."

CBT is a talking therapy that helps individuals cope with challenges in life by addressing their thought processes. It is a first-line treatment for sleep-related problems before resorting to pharmacological treatments.

Melatonin supplements are most beneficial for individuals with irregular work shifts, those crossing time zones, or individuals recovering from periods of poor sleep patterns. However, experts warn that prolonged use of these supplements can lead to side effects like grogginess and nausea.

Moreover, melatonin supplements are not sedatives or sleep-inducing drugs but rather "physiological supplements" that support the brain in restoring the quality, structure, and pattern of sleep. Experts emphasise the importance of good "sleep hygiene", including avoiding stimulating activities or drinks in the evening, reducing screen time, and engaging in relaxing activities before bed.

Individuals struggling with sleep issues should consult a sleep specialist to determine the underlying cause of their problem and develop a personalised treatment plan.

While melatonin supplements may seem like a quick fix for sleep problems, health experts caution against relying on them as a magic long-term solution. The supplements, available in various forms like gummies, pills and liquid, have become increasingly popular among individuals struggling with sleep issues. However, experts advise that they should only be used under medical supervision and for specific purposes.

According to Dr. Neetu Jain, a sleep specialist, melatonin supplements are not effective for individuals with underlying anxiety or depression. "People with these conditions require psychiatric consultation and therapy, such as cognitive behavioural therapy (CBT), to address their sleep problems."

CBT is a talking therapy that helps individuals cope with challenges in life by addressing their thought processes. It is a first-line treatment for sleep-related problems before resorting to pharmacological treatments.

Melatonin supplements are most beneficial for individuals with irregular work shifts, those crossing time zones, or individuals recovering from periods of poor sleep patterns. However, experts warn that prolonged use of these supplements can lead to side effects like grogginess and nausea.

Moreover, melatonin supplements are not sedatives or sleep-inducing drugs but rather "physiological supplements" that support the brain in restoring the quality, structure, and pattern of sleep. Experts emphasise the importance of good "sleep hygiene", including avoiding stimulating activities or drinks in the evening, reducing screen time, and engaging in relaxing activities before bed.

Individuals struggling with sleep issues should consult a sleep specialist to determine the underlying cause of their problem and develop a personalised treatment plan.

While melatonin supplements may seem like a quick fix for sleep problems, health experts caution against relying on them as a magic long-term solution. The supplements, available in various forms like gummies, pills and liquid, have become increasingly popular among individuals struggling with sleep issues. However, experts advise that they should only be used under medical supervision and for specific purposes.

According to Dr. Neetu Jain, a sleep specialist, melatonin supplements are not effective for individuals with underlying anxiety or depression. "People with these conditions require psychiatric consultation and therapy, such as cognitive behavioural therapy (CBT), to address their sleep problems."

CBT is a talking therapy that helps individuals cope with challenges in life by addressing their thought processes. It is a first-line treatment for sleep-related problems before resorting to pharmacological treatments.

Melatonin supplements are most beneficial for individuals with irregular work shifts, those crossing time zones, or individuals recovering from periods of poor sleep patterns. However, experts warn that prolonged use of these supplements can lead to side effects like grogginess and nausea.

Moreover, melatonin supplements are not sedatives or sleep-inducing drugs but rather "physiological supplements" that support the brain in restoring the quality, structure, and pattern of sleep. Experts emphasise the importance of good "sleep hygiene", including avoiding stimulating activities or drinks in the evening, reducing screen time, and engaging in relaxing activities before bed.

Individuals struggling with sleep issues should consult a sleep specialist to determine the underlying cause of their problem and develop a personalised treatment plan.