I came across this statement by Sadananda Swami, Prabhupada Bhaktisiddhant`s disciple:
What is Adrishta?
by Svami Sadananda Dasa (Ernst Georg Schulze)
[…] To us, 'adrishta' is our unknown but self-deserved 'destiny' that is a necessary result of our own conduct. In the case of an avatara of Bhagavan, for exampleKrishna,it is the frame, wherein the whole avatara-lilahas totake place, factually and chronologically, and the rules of which He voluntarily submits to.
Krishna is completely absorbed in the Vraja-lila. After the Keshi-badha (deliverance of the demon Keshi) Narada secretly visits Him in the forest and not only prepares Him for the Mathura- and Dvaraka-lila etc., but explains to Him in detail how long each and every lila will last and how long itmusttake until He is to return to Vraja and the gopa-s. When not even Krishna imagines to escape the law of the lila, how could the bhakta possibly imagine to escapethe result of his own karma?
In reality, by itself, the power of bhaktinullifiesallkarma, but the bhakta does not utilize this possibility; freedom from karma is a siddhi, and the bhakta couldn't careless, he does not even reflect upon it. […]
Svami Sadananda Dasa, letter
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It brought several questions to my mind but maybe I will start with this one: What is adristha? It seems like Maharaja was explaining it in context of devotee life but the term itself must have some other meaning as well...
Adrista ("the unseen") is basically "fate" or "destiny". Sadananda's point of the devotee never wishing to escape from his or her karma is interesting, but I am not sure if that is correct.
Adrista ("the unseen") is basically "fate" or "destiny". Sadananda's point of the devotee never wishing to escape from his or her karma is interesting, but I am not sure if that is correct.
Generally the term refers to karma. But for Madhva I believe it speaks of something individual and inherent in the jivatma.
Krishna is completely absorbed in the Vraja-lila. After the Keshi-badha (deliverance of the demon Keshi) Narada secretly visits Him in the forest and not only prepares Him for the Mathura- and Dvaraka-lila etc., but explains to Him in detail how long each and every lila will last and how long itmusttake until He is to return to Vraja and the gopa-s. When not even Krishna imagines to escape the law of the lila, how could the bhakta possibly imagine to escapethe result of his own karma?
Where is the place for spontaneous flow of love if everything is precisely calculated and revealed? Is it only in Vrindavan that Krishna "doesn`t know" what`s going to happen?