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.: 106 :
Jinabhadra Gani's
[The second
the deed of dana, that man also who does the evil deed is never found to hold an expectation for that adṛṣṭa?
To this the reply is: And since etc. And because none in this world does intentionally i. e., with a previous expectation (asamsa buddhi purvikam) such deed as would give a fruit unseen and evil. It is due to this reason that no body is found to hold an expectation for the evil unseen (adrsta) [ while he does the deeds of krsi etc ]. Therefore, conclude that all actions (good like dana and bad like krṣi) whatever invariably give a result which is adṛṣṭa (unseen ).
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What other qualifications do actions possess? To this the reply is" ditthaneganta phala tti (beginning of the latter half of v. 1623). All actions-cultivation of land, trade, etc., bear a visible fruit viz., the acquision of corn, money etc., which is not absolute i. e., which is not invariably accruing (anavasyam bhavi ). It means that every action invariably "produces an invisible fruit; but the visible fruit which is to be produced is not absolute or invariably happening i. c., some action produces it and some action does not produce it. And this uncertainty of the visible fruit must be accepted as the effect of the power of an adṛṣṭa (a destiny of the man who does the deed of krsi etc.,) because when one out of two or many persons who do the same action (e. g., cultivation of land) with the same means, suffers the loss of his visible fruit (crops) while another does not, it never happens without a cause in the form of adrsta, the evil unseen. Moreover, this has been already explained in this very book.t
[The commentator is anxious to explain savva kiriyā' as all actions good (like dana) and bad (like krsi); but it is very difficult to explain how the good actions (like dana)
When the crops of a cultivator fails, the failure is due to his adrsta and not to his action of cultivation which is a drsta or visible deed.
