Adṛṣṭa literally means ‘the unseen’. Adṛṣṭa refers to the unseen power that
guides human destiny. Success or failure depends on the consonance of this
power with our efforts. This word is used in the sense of ‘karma’ or fate
(the consequence of actions, good or bad, done in the previous lives). The
word is sometimes used to indicate only merit, accruing to the performer of
good deeds. Some schools use it in the sense of blind destiny. The
Purva-mīmāmsā system, however, employs it in a technical sense as
equivalent to ‘apurva,’ the unseen effect of sacrificial rites producing
the desired results for the performer in his future life. Adṛṣṭa resides in
the subtle body of the soul unfold. Virtue or vice as the eventual cause
of pleasure or pain. (Fate is supposed to be the result of good or bad
actions done in one state of existence and experienced in another, the
performance of good deeds being rewarded with residence in Heaven, and of
bad deeds, visited with condemnation to Hell; dharmādharmāvadṛṣṭaṃ syāt
dharmaḥ svargādi- sādhana...adharmo narakādīnāṃ heturninditakarmajaḥ Bhāṣā
P.161-2. The Vedāntins do not recognize adṛṣṭa or luck; tairhi karmaṇaḥ
sūkṣmāvasthāpannasaṃskāraviśeṣa eva adṛṣṭasthānīyatvenāṅgīkriyate; adṛṣṭam
ātmadarma iti naiyāyikā vaiśeṣikādayaśca, sāṃkhyapātañjalāstu buddhidharma
ityamyupagacchanti Tv.) AND OPPRTUNITY WHEN KNOCKING AT THE DOORS (AS
SHAKESPEARE SAID ‘TAKEN AT THE FLOOD’} ONE MUST TAKE IT AND USE IT BUT IT
DOES HAPPEN ONLY WHEN ONE HAS THE ADRISHTA. DAMELUCK.
VAISESHIKA-SUTRA: Sūtra 5.1.15 (Action produced by adṛṣṭa)
Chapter 1 - Of Voluntary Action
मणिगमनं सूच्यभिसर्पणमदृष्टकारणम् ॥ ५.१.१५ ॥
maṇi gamanaṃ sūcy abhi sarpaṇam adṛṣṭa kāraṇam || 5.1.15 ||
maṇi-gamanam—movement of the jewel; sūcī-abhisarpaṇam—approach of the
needle; adṛṣṭa-kāraṇakam—have adṛṣṭaṃ, (i.e., the invisible consequences of
previous acts) as their cause.
15. The movement of the jewel, and the approach of the needle, adṛṣṭaṃ as
their cause.
Commentary: The Upaskāra of Śaṅkara Miśra:
By the term ‘jewel,’ bell-metal, etc., are implied. In the going, which
takes place, therefore, of the jewel, bell-metal, etc., informed with
mantra or incantation, towards the thief, there, of that movement, the
jewel, etc., are the combinative cause, conjunction of the jewel with the
Soul of the thief possessed of adṛṣṭa, is the non-combinative cause, and
the vice of the thief is the efficient or instrumental cause. By the word
‘needle,’ in ‘the approach of the needle,’ all metal as well as grass are
implied. Thus, in the case of the movement of the needle, etc., towards
that which is attractive of iron (i.e., the magnet), and of the movement of
grass towards that which is attractive of grass, the needle, etc., are the
combinative cause, conjunction with the soul of the person possessed of
adṛṣṭa, who is affected for good or for bad by that movement of the grass,
the needle, etc., is the non-combinative cause, and his very adṛṣṭa, is the
instrumental cause. Other instances, e.g., the flaming upwards of fire, the
sideward motion of air, the action of the ultimate atoms at the beginning
of creation, etc., should be similarly understood.—15.
Commentary: The Vivṛti of Jayanārāyaṇa:
By the term, ‘jewel,’ are intended vessels made of gold, etc., and filled
with water. To such a vessel magicians apply incantations for the recovery
of stolen property. The tradition of the ancients is this. The vessel is
set on the ground, and some other person lays his right hand upon it. The
vessel accompanied with the hand, in consequence of the efficacy of the
incantation, moves towards the spot where-the stolen property has been
deposited, and on reaching that place, stops.The reason of the movement of
such a vessel is not a particular volition, but the efficient cause is the
merit of the former possessor or the demerit of the thief. The
non-combinative cause is conjunction of such a vessel with soul possessing
such adṛṣṭa (or results of actions done in previous states of existence);
and the combinative cause is such a vessel. In like manner, adṛṣṭa is also
the cause of the attraction towards a loadstone, which takes place in
needles, i.e., iron-rods,, when in proximity with the magnet. If it be
asked, in consequence of whose adṛṣṭa motion takes place in needles, etc.,
the reply, is that it is the adṛṣṭa of him to whom benefit or injury
accrues by the notion, that is the cause. The term, ‘needle,’ is
indicative, iron in general attracted by the load-stone being intended. It
is to be understood that adṛṣṭam is the cause of the motion of grass
attracted by that which is attractive of grass (amber?), of the upward
flaming of fire, of the sideward motion of air, and of the action of the
ultimate atoms at the beginning of creation.
Sūtra 5.2.17 (Other actions of mind...)
अपसर्पणमुपसर्पणमशित पीतसंयोगाः कार्यान्तर संयोगाश्चेत्यदृष्टकारितानि ॥ ५.२.
१७ ॥
Apa sarpaṇam upa sarpaṇam aśita pīta saṃyogāḥ kāryāntara saṃyogā ścety
adṛṣṭakāritāni || 5.2.17 ||
apasarpaṇam—going out, egress; upasarpaṇam—coming into, ingress;
aśita-pīta-saṃyogāḥ—conjunctions of what is eaten and drunk;
kārya-antara-saṃyogaḥ—conjunctions of other effects or products; ca—and;
adṛṣṭa-kāritāni—caused by adṛṣṭa.
17. Egress and ingress (of life and mind, from and into, body),
conjunctions (i.e., assimilation) of food and drink, and conjunctions of
other products,—these are caused by adṛṣṭa.
Commentary: The Upaskāra of Śaṅkara Miśra:
But, if volition were the efficient cause of the action of life and mind,
then, when life and mind go out from the body, in the state of death, and,
on the production of another body, re-enter into it, there being no
volition, both these actions would be impossible. How, again, can be
produced action, productive of conjunction of even what is eaten and drunk,
i.e., food and drink, which conjunction is the cause of the growth of the
body and its limbs, as well as action which causes conjunction and
disjunction during life within the womb? In anticipation of this objection,
he says:
Here the neuter gender in the word ‘adṛṣṭa-kāritāni’ is according to the
rule that word of the neuter gender, appearing together with a word of
another gender, may optionally entail neuter gender in both. The word,
‘Saṃyoga,’ again, secondarily denotes action which is its cause.
‘Apasarpaṇa,’ i.e., the going out of life and mind from the body alone, on
the wearing away of action which originated the body; ‘Upasarpaṇa,’ i.e.,
the entrance of life and mind into another body as it is produced; action
which is the cause of the conjunction (i.e., assimilation) of food, drink,
etc.; and action which is the cause of the conjunction (ṛ e., pulsation,
etc.) of another product, i.e., the foetus;—all these have as their
non-combinative cause conjunction with soul possessing adṛṣṭam. The word,
‘iti,’ implies that the actions of the humours and excreta of the body are
also caused by conjunction with, soul possessing adṛṣṭam, as their
non-combinative cause.—17.
Sūtra 5.2.13 (Causes of initial action of fire, air, atoms, and mind)
अग्नेरूर्ध्वज्वलनं वायोस्तिर्यग्गमनं अणूनां मनसश्चाद्यं कर्मादृष्टकारितम् ॥
५.२.१३ ॥
Agner ūrdhva jvalanaṃ vāyo stir yaggamanaṃ aṇūnāṃ manasa ścādyaṃ karm
ādṛṣṭakāritam || 5.2.13 ||
agneḥ—of fire; ūrddhva-jvalanam—flaming upward; vāyoḥ—of air;
tiryak—sideward; pavanam—blowing; aṇunām—of atoms; Manasaḥ. of mind.
ca—and; ādyam—initial, first; karma—action; adṛṣṭa-kāritam—caused by
adṛṣṭam.
13. The initial upward flaming of fire, the initial sideward blowing of
air, and the initial actions of atoms, and of mind are caused by adṛṣṭa.
Adrishta literally means “unseen” ; all the above in the sutra confirms
action in nature carried out as unseen; pl note the line on atom that is
stated as its movements are unseen. But we are upholding the west einstein
having said that; we are discussing whether the cat is alive or dead.
पार्थिवपरमाणुरूपादीनां पाकजोत्पत्तिविधानम् ।
घटादेरामद्रव्यस्याग्निना सम्बद्धस्याग्न्यभिघातान्नोदनाद्वा तदारम्भकेष्वणुषु
कर्माण्युत्पद्यन्ते तेभ्यो विभागाः विभागेभ्यः सम्योगविनाशाः
सम्योगविनाशेभ्यश्च कार्यद्रव्यं विनश्यति । तस्मिन् विनष्टे स्वतन्त्रेषु
परमाणुष्वग्निसम्योगादौष्ण्यापेक्षाच्छ्यामादीनां विनाशः
पुनरन्यस्मादग्निसम्योगादौष्ण्यापेक्षात् पाकजा जायन्ते । तदनन्तरं
भोगिनामदृष्तापेक्षादात्माणुसम्योगादुत्पन्नपाकजेष्वणुषु कर्मोत्पत्तौ तेषां
परस्परसम्योगाद्द्व्यणुकादिक्रमेण कार्यद्रव्यमुत्पद्यते । तत्र च
कारणगुणप्रक्रमेण रूपाद्युत्पत्तिः । न च कार्यद्रव्य एव
रूपाद्युत्पत्तिर्विनाशो वा सम्भवति सर्वावयवेष्वन्तर्बहिश्च वर्तमानस्याग्निना
व्याप्त्यभावादणुप्रवेशादपि च व्याप्तिर्न सम्भवति कार्यद्रव्यविनाशादिति ॥ ८४
॥
pārthivaparamāṇurūpādīnāṃ pākajotpattividhānam | ghaṭāderāmadravyasyāgninā
sambaddhasyāgnyabhighātānnodanādvā tadārambhakeṣvaṇuṣu karmāṇyutpadyante
tebhyo vibhāgāḥ vibhāgebhyaḥ samyogavināśāḥ samyogavināśebhyaśca
kāryadravyaṃ vinaśyati | tasmin vinaṣṭe svatantreṣu
paramāṇuṣvagnisamyogādauṣṇyāpekṣācchyāmādīnāṃ vināśaḥ
punaranyasmādagnisamyogādauṣṇyāpekṣāt pākajā jāyante | tadanantaraṃ
bhogināmadṛṣtāpekṣādātmāṇusamyogādutpannapākajeṣvaṇuṣu karmotpattau teṣāṃ
parasparasamyogāddvyaṇukādikrameṇa kāryadravyamutpadyate | tatra ca
kāraṇaguṇaprakrameṇa rūpādyutpattiḥ | na ca kāryadravya eva
rūpādyutpattirvināśo vā sambhavati sarvāvayaveṣvantarbahiśca
vartamānasyāgninā vyāptyabhāvādaṇupraveśādapi ca vyāptirna sambhavati
kāryadravyavināśāditi || 84 ||
Text (84).—The process whereby the colour &c. are produced in the atom of
Earth by baking is as follows:—When the unbaked jar and such other things
are put into contact with fire, the strokes of the fire, or the motion
given rise to (by it) bring about certain actions among the atoms composing
that jar.
These actions bring about disjunctions.—(VII-ii-10).
From these disjunctions proceed destructions of conjunctions.—(IX-i-2.)
These destructions of the conjunction of component atoms bring about the
disruption of the composite substance (jar.) On the destruction of the
composite substance, the dark colour of the atoms rent asunder becomes
destroyed by the contact of fire by the aid of its heat.
Further contact of those same atoms with fire, aided by its heat, produces,
in those atoms, the colour which is said to be produced by
baking.—(VII-i-6.)
After this, the contact of the selves with these atoms, as aided by the
adṛṣṭa (destiny) of the selves destined to experience (the effects of the
jar), produces action in the atoms in which the colour has been produced by
baking. This action brings about the conjunction of the atoms; and from
this con junction proceed all the composite substances from the Diad
downwards.
In these component substances, the qualities of Colour &c. are produced in
accordance with like qualities in the cause (component atoms).—(VII-i-6, 7).
The destruction of the Colour &c., or their production, cannot take place
in the composite substance itself; as (without disruption) the fire cannot
pervade over the whole of the substance, over all its component particles
inside and out. Nor would pervasion by fire be possible by its entering
into the atoms; as this would mean the disruption or destruction of the
component substance.—(IV-iii).
The author now proceeds to explain the process by which the Colour &c. of
the Earth-atom are produced and destroyed. Though the ‘Earth’ itself is
nothing apart from the atoms, yet the atoms are called ‘pārthiva’ (of the
earth), as compared with the composite earthy substances (which alone are
here intended to be called ‘pṛthivī’, ‘Earth’); the expression ‘atom of
Earth’ would thus be explained as the ‘atoms which are the cause of the
Earth;’ and the author proceeds to explain the process whereby Colour &c.
are produced in these atoms, by baking.
SO OPPORTUNITY GETS SUCEEDED OR DISENGAGED BY ADRISHTA KARMA FATE
ONLY K RAJARAM IRS 14326
On Sat, 14 Mar 2026 at 06:16, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*
>
> Expanding Opportunities-Vs-Depleting Opportunities
>
>
>
> Infinity is the basic character of nature. You are part of nature. When
> you identify yourself as nature without any reservations or qualifications,
> your perception and understanding will take to ever expanding horizons. The
> basic truth is, you are part of nature, part of the planet earth and a
> participant in the infinite dimensions and activities of the universe. The
> base paradigms expand continuously, creating enlightenments and revelations
> as lessons. What all you have to do is to feel your oneness with the flora
> and fauna in the free and healthy nature.
>
> Diverse worm Holes open up in your voyage of discoveries and revelations,
> the worm holes that shorten the light year distances of the universe. The
> Telescopes may or may not locate the worm holes. But in the free and
> healthy nature, when you live as a limb of that nature, you traverse worm
> hole after worm hole in experiencing revelations as understanding. Ecology
> expands your life; the life of enlightenments. Your life becomes part of
> Cosmology.
>
> If only you realize that you are not singular, as trillions of bacteria
> enable you, to be you, and when you realize that the life of an enabling
> bacterium is twenty minutes, with new and new bacteria taking over the
> enabling of your life, atoms entering you and leaving you continuously,
> your perception and understanding simply cannot be fettered by the
> Cartesian paradigm, that repudiates the role of emotions in your life.
> Emotions actually constitute your life and emotions are your interactions
> with nature, in nature and as nature.
>
> Nature needs freedom from Technology. The logic of infinity which is the
> logic of free nature is totally different from the techno logic, the logic
> of the feelings-less machine. In the free and healthy nature, on earth,
> feelings converse with feelings via the troposphere. That language of
> feelings in the troposphere is completely different in idioms and syntax.
> Tunes and musics may take over as language.
>
> When you introduce machines in your perception and understanding, they do
> not become the macro perceptions and understandings of nature, but restrict
> to you, divorcing the participation of nature, the symbiotic participation
> of the flora and fauna, with you as a part of the flora and fauna. In terms
> of real life as experiencing revelations and understandings, machines
> actually deplete the experiential understanding.
>
> The Anthropocentric Economics is now reaching the dead end. Machines have
> removed humans from jobs. Almost all jobs are vanishing. When jobs vanish,
> incomes vanish and markets vanish. As it is destructive wars are creating
> jobs. Tragedy creation has become marketing. Thanks to mechanization, we
> have become so jaded that we get excited when we read that big oil depots
> etc are bombed and the fires are engulfing miles and miles, poisoning the
> air, polluting the land and water. As the humans all over the world are
> economically bonded, the destruction of one area expands as dislocation far
> and wide.
>
> The only solution is undoing the destruction of nature and reviving
> nature. There are millions of jobs in reviving the dying nature.
>
> As a beginning, every University must start a ‘Free Nature Park’ without
> any tampering, where the students and teachers feel their oneness with
> nature. The free nature is the door to infinity.
>
> YM Sarma
>
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>
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