Adrishta

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The Fifth Chapter of the Vaisheshika Sutras of Kanada deals with the notion of action and the connected concept of effort; and also deals with the various special phenomenon of nature to the supersensible force, called Adrishta.

Kanada, also known as Kashyapa, Uluka, Kananda and Kanabhuk, was an ancient Indian natural scientist and philosopher who founded the Vaisheshika school of Indian philosophy that also represents the earliest Indian physics.

Contents

Meaning

The Sanskrit term, Adrishta (Sanskrit: अदृष्ट) or Adrsta, as an adjective means - not seen, unseen, unobserved, unforeseen, unknown, invisible, unexpected, not experienced, destiny, fate, luck, [1] not permitted or sanctioned, illegal, virtue or vice as the eventual cause of pleasure or pain. [2] In Hindu philosophy it refers to the unseen force, and the invisible results of works which accrue to a person; it refers to the Doctrine of Apurva.

Sanskrit language of ancient Indian subcontinent

Sanskrit is a language of ancient India with a 3,500-year history. It is the primary liturgical language of Hinduism and the predominant language of most works of Hindu philosophy as well as some of the principal texts of Buddhism and Jainism. Sanskrit, in its variants and numerous dialects, was the lingua franca of ancient and medieval India. In the early 1st millennium CE, along with Buddhism and Hinduism, Sanskrit migrated to Southeast Asia, parts of East Asia and Central Asia, emerging as a language of high culture and of local ruling elites in these regions.

Hindu philosophy various systems of thought in Hinduism

Hindu philosophy refers to philosophies,world views and teachings that emerged in ancient India. These include six systems (ṣaḍdarśana) – Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These are also called the Astika (orthodox) philosophical traditions and are those that accept the Vedas as an authoritative, important source of knowledge. Ancient and medieval India was also the source of philosophies that share philosophical concepts but rejected the Vedas, and these have been called nāstika Indian philosophies. Nāstika Indian philosophies include Buddhism, Jainism, Cārvāka, Ājīvika, and others.

Apurva, also spelled as Apoorv, in Vedanta philosophy is the performative element of an injunction that justifies ritualistic acts and their results. As an explanatory concept it serves as a mediator.

Mimamsa concept

Adrishta, literally meaning unseen, in the Mimamsa context refers to the invisible result of a ritual that accrues to a person, and in the Vaisheshika context, synonymous with Adharma, to the equally invisible negative karmic accrual, as the unknown quality of things and of the soul, and brings about the cosmic order and arranges for soul according to their merits or demerits. [3] Adrishta is all the elements which are not known and verified with the help of the five senses, and which can be realized through mind, intelligence and soul. [4]

Mīmāṃsā is a Sanskrit word that means "reflection" or "critical investigation" and thus refers to a tradition of contemplation which reflected on the meanings of certain Vedic texts. This tradition is also known as Pūrva-Mīmāṃsā because of its focus on the earlier (pūrva) Vedic texts dealing with ritual actions, and similarly as Karma-Mīmāṃsā due to its focus on ritual action (karma). It is one of six Vedic "affirming" (āstika) schools of Hinduism. This particular school is known for its philosophical theories on the nature of dharma, based on hermeneutics of the Vedas, especially the Brāḥmanas and Saṃhitas. The Mīmāṃsā school was foundational and influential for the vedāntic schools, which were also known as Uttara-Mīmāṃsā for their focus on the "later" (uttara) portions of the Vedas, the Upaniṣads. While both "earlier" and "later" Mīmāṃsā investigate the aim of human action, they do so with different attitudes towards the necessity of ritual praxis.

Vaisheshika or Vaiśeṣika is one of the six orthodox schools of Hindu philosophy from ancient India. In its early stages, the Vaiśeṣika was an independent philosophy with its own metaphysics, epistemology, logic, ethics, and soteriology. Over time, the Vaiśeṣika system became similar in its philosophical procedures, ethical conclusions and soteriology to the Nyāya school of Hinduism, but retained its difference in epistemology and metaphysics.

Adharma is the Sanskrit antonym of dharma. It means "that which is not in accord with the dharma". Connotations include discord, disharmony, unnaturalness, wrongness, evil, immorality, wickedness, and vice.

Each successive birth or incarnation and its possibilities are determined by the Adrishta and Samskara acquired in the previous incarnations – Adrishta and Samskara, without which the Atman has never been, because its series of incarnations never began. Adrishta is Potential worth which must have been acquired in a human state to relate to a human state; it gives unity to the multiplicity and infinite variety of beings, and of the things under their control, it binds them into a single system and an organic whole. Prashasta hints that the existence of the Universe itself though not due to Brahma’s Adrishta is not free from Adrishta (Moral merit). [5] All current actions and planned future actions get planted in Adrishta. [6]

Vaisheshika concept

The concept of adrsta is discussed in the Vaiśeṣika Sūtra, the main text of the Vaisheshika Hindu school of philosophy, as part of its philosophical discussion on the nature of the universe. After explaining the atomistic cosmology that this school theorizes as the constituents of universe, it focuses on explaining phenomena such as motion and change. These occurrences are attributed to manifestations of adrsta, or invisible forces and fields as causative reasons behind change. Vaiśeṣika scholars explain Adr̥ṣṭa as what intermediates between cause and effect but is not seen. [7] [8] The Vaisheshika school also uses Adrsta concept in its formulation of the Karma doctrine. [9]

Karma concept of "action" or "deed" in Indian religions

Karma means action, work or deed; it also refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect). Good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to bad karma and bad rebirths.

The term Vaisheshika, appearing only once in Vaisheshika Sutra X.ii.7 and meaning characteristic or distinguishing, according to Pāṇini (Sutra IV.iii.87) is derived from the word Vishesha meaning species, distinction, difference, excellence or superiority. Uluka, who was before the birth of Gautama Buddha and is commonly known as Kanada, compiled the Vaisheshika sutras. Gautama who founded the Nyaya School came later. The term Adrishta appears in Vaisheshika Sutra V.i.15:

Pāṇini Ancient Sanskrit grammarian

Pāṇini (पाणिनि) was an ancient Sanskrit philologist, grammarian, and a revered scholar in ancient India. Considered "the father of linguistics", Pāṇini likely lived in the northwest Indian subcontinent during the Mahajanapada era. He is said to have been born in Shalatula of ancient Gandhara, which likely was near modern Lahor, a small town at the junction of the Indus and Kabul rivers, which falls in the Swabi District of modern Khyber Pakhtunkhwa, Pakistan.

Gautama Buddha Founder of Buddhism

Siddhārtha Gautama or Siddhattha Gotama in Pali, also called the Gautama Buddha, the Shakyamuni Buddha, or simply the Buddha, after the title of Buddha, was a monk (śramaṇa), mendicant, sage, philosopher, teacher and religious leader on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in the northeastern part of ancient India sometime between the 6th and 4th centuries BCE.

Nyāya, literally means "rules", "method" or "judgment". It is also the name of one of the six orthodox (astika) schools of Hinduism. This school's most significant contributions to Indian philosophy was systematic development of the theory of logic, methodology, and its treatises on epistemology.

मणिगमनं सूच्यभिसर्पणमदृष्टकारणकम् |
"The movement of the jewel (and) the approach of the needle, (both) have adrishtam (the invisible consequences of previous acts) as their cause."

The reason of the movement of the jewel is not a particular volition but the efficient cause is the merit of the former possessor or the demerit of the thief. The non-combative cause is its conjunction with soul possessing adrishta (or results of actions in previous states of existence) and the combinative cause is the jewel. Adrishta is also the cause of attraction of the needle towards a loadstone (magnet). Owing to adrishta is the upwards flaming of fire, the sideward motion of air and the actions of atoms at the beginning of creation. Kanada, later on, tells us that even action in earth results from impulse, impact, and conjunction with the conjunct and is caused by Adrishta (Vaisheshika Sutra V.ii.1-2). [10] The fruits or rewards of yajnas or sacrifice are not dispensed by any beneficent God. Apurva bestows the reward on the sacrificer. Apurva is the essential link between work and its result; it is a positive and unseen force created by an act that leads to the attainment of the fruit of action. This is the view of Jaimini though not implicitly mentioned by him but accepted by Prabhakara and Kumarila as one the fundamental tenets of their respective schools. Later on, it came to be said that Apurva is the function of God. Kumarila insists that fruits of karmas accrue in this very life and not in some future life. Bharat Mitra, who lived long before Sabara who lived long before Kumarila, does not accept Apurva. [11] However, Patanjali tells us –

क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः (Yoga Sutras II.12)

that obstacles are the breeding ground for tendencies that give rise to actions and the consequences thereof; such obstacles are experienced as visible and invisible obstacles. [12] Swami Prabhavananda translates this sutra as – "A man’s latent tendencies have been created by his past thoughts and actions; these tendencies will bear fruits, both in this life and in lives to come." [13]

Apurva is an epistemic mechanism that indicates knowledge of causal links between acts and their consequences. Sabara discusses this concept in his commentary on the Vaisheshika Sutras, and even claims that by the word codana (Sanskrit: चोदन -meaning precept or rule -the performative element of an injunction) Jaimini really meant Apurva; it is mentioned by Jaimini in passing, as part of purvapaksha argument in Mimamasa Sutra I.ii.9. [14]

Significance

The early Mimamsakas believed in an adrishta that was the result of performing karmas and saw no need for an Ishvara in their system. However, the Atomic Theory which teaches that the world is produced by the successive formation of compounds due to the aggregation of atoms resulting from the motion of atoms, the primary motion brought about by the unseen the Adrishta residing in the primary atoms and residing in the individual souls is rejected by the followers of the Vedanta (Uttara Mimamsa) schools:

उभयथापि न कर्मातस्तदभावः | (Brahma Sutras II.ii.12)

"In either case (viz the Adrishta, the unseen principle, inhering either in the atoms or in the soul) the activity (of the atoms) is not (possible), therefore the negation of that (viz of creation through the combination of atoms)."

The Nyaya-Vaisheshika systems of philosophy derive the conception of moksha from the Upanishads but require a highly developed stage of logical thought, and care more for the instrument of knowledge than for knowledge itself. The Mimamsa system by the very nature of its ritualistic problems does not have much in common with Upanishadic philosophy. [15]

See also

Related Research Articles

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Jaimini ancient Indian rishi (sage)

Jaimini was an ancient Hindu scholar who founded the Mimansa school of Hindu philosophy. He was a disciple of sage Veda Vyasa, the son of Parashara. Traditionally attributed to be the author of the Mimamsa Sutras and Jaimini Sutras, he is estimated to have lived around the 4th-century BCE. His birth place and yogasthali at present Jaimini nagarpalika word no.1, District of Baglung Nepal.His birth place populer of Jaimini Ghat and a tourist place situated near of kaligandaki river.His school is considered non-theistic, but one that emphasized rituals parts of the Vedas as essential to Dharma.

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Padārtha

Padārtha is a Sanskrit word for "categories" in Vaisheshika and Nyaya schools of Hindu philosophy.

Praśastapāda was an ancient Indian philosopher. He wrote the Padārtha-dharma-saṅgraha and a commentary, titled Praśastapāda Bhāṣya , on the Vaisheshika Sutras of Kanada, both texts are comprehensive books in physics. In these texts Prashastapada discusses the properties of motion. Ganganath Jha had translated Praśastapāda Bhāṣya which translation was published in 1916. Prashasta or Praśasta means praised or praiseworthy, lauded or laudable, commended or commendable or eulogized.

Yoga philosophy is one of the six major orthodox schools of Hinduism. Ancient, medieval and most modern literature often refers to the Yoga school of Hinduism simply as Yoga. It is closely related to the Samkhya school of Hinduism. The Yoga school's systematic studies to better oneself physically, mentally and spiritually has influenced all other schools of Indian philosophy. The Yoga Sutras of Patanjali is a key text of the Yoga school of Hinduism.

References

  1. ↑ "Sanskrit Dictionary". Spokensanskrit.de.
  2. ↑ Vaman Shivram Apte. The Practical Sanskrit-English Dictionary. Digital Dictionaries of South Asia. p. 55.
  3. ↑ Constance Jones. Encyclopaedia of Hinduism. Infobase Publishing. pp. 8–9.
  4. ↑ Bhojraj Dwivedi. Religious Basis of Hindu Beliefs. Diamond Pocket Books. p. 23.
  5. ↑ Jagdisha Chandra Chaterji. The Hindu Realism. Jain Publishing. pp. 110, 115, 123, 172.
  6. ↑ Hart Defouw. Light on Relationships: The Synatry of Indian Astrology. Weiser Books. p. 254.
  7. ↑ JD Fowler (2002), Perspectives of Reality: An Introduction to the Philosophy of Hinduism, Sussex Academic Press, ISBN   978-1898723936, pages 122-123
  8. ↑ "Indian Philosophy :: The "Vaisesika-sutras" Britannica Online Encyclopedia." Encyclopedia - Britannica Online Encyclopedia. Web. 24 Nov. 2010.
  9. ↑ Wilhelm Halbfass (1990), Tradition and Reflection: Explorations in Indian Thought, SUNY Press, ISBN   978-0791403624, page 311-315
  10. ↑ The Sacred Books of the Hindus Vol.VI - The Vaisheshika Sutras of Kanada 1923 Ed. Sudhindra Nath Basu. pp. 157–161.
  11. ↑ "Bhartrmitra". Vishal Agarwal.
  12. ↑ Patanjali. "Sadhana Pada". International Infopage for Ashtangayoga. Archived from the original on 2014-08-27.
  13. ↑ Patanjali Yoga Sutras. Sri Ramakrishna Math. p. 84.
  14. ↑ Shlomo Biderman. Scripture and Knowledge: An Essay on Religious Epistemology. BRILL.
  15. ↑ R.D.Ranade. A Constructive Survey of Upanishadic Philosophy. Bharatiya vidya Bhavan. pp. 139–140.
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