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Āptamīmāmsā
şaļkāraka) takes place in the self and, therefore, true. The soul established in its Pure Self (through śuddhopayoga) attains omniscience (kevalajñāna) without the help of or reliance on any outside agency (such a soul is appropriately termed selfdependent or svayambhū). Intrinsically possessed of infinite knowledge and energy, the soul, depending on self, performs the activity of attaining its infinite knowledge-character and, therefore, the soul is the doer (kartā). The soul's concentration on its own knowledge-character is the activity; the soul, therefore, is the activity (karma). Through its own knowledgecharacter the soul attains omniscience and, therefore, the soul is the instrument (karaṇa). The soul engrossed in pure consciousness imparts pure consciousness to self; the soul, therefore, is the bestowal (sampradāna). As the soul gets established in its pure nature at the same time destruction of impure subsidential knowledge etc. takes place and, therefore, the soul is the dislodgement (apādāna). The attributes of infinite knowledge and energy are manifested in the soul itself; the soul, therefore, is the substratum (adhikaraṇa). This way, from the transcendental point of view, the soul itself, without the help of others, is the sixfold factors-of-action (niscaya şaļkāraka) in the attainment of omniscience through pure concentration (śuddhopayoga).
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