Pravachansara

SR No.: 034445
Original Sutra Author: N/A
Author: Vijay K Jain
Publisher: Vikalp Printers
Total Pages: 407
Language: Hindi, Sanskrit, English
Classification: Book_Devnagari & Book_English
File Size: 16 MB

Page 83

Pravacanasāra
(vyavahāra şaļkāraka) and when the accomplishment of work is for the self, in the self, through the self as the material cause (upādāna kāraṇa), it is the transcendental sixfold factors-of-action (niscaya şațkāraka). The empirical sixfold factors-of-action
yavahāra satkāraka) is based on what is called upacara asadbhūta naya and, therefore, untrue; the transcendental sixfold factors-of-action (niscaya şaļkāraka) is based on the self and, therefore, true. Since every substance (dravya) is independent and is not a cause of either the creation or the destruction of other substances, the empirical sixfold factors-of-action (uyavahāra satkāraka) is untrue. And since the transcendental sixfold factorsof-action (niscaya satkāraka) accomplishes the work of the self. in the self, through the self, it is true.
An illustration of the empirical sixfold factors-of-action (vyavahāra şațkāraka) is as under: the independent performer of the activity, the potter, is the doer (kartā); the work that is being performed, the making of the pot, is the activity (karma); the tool used for the performance of the action - the wheel - is the instrument (karaņa); the end-use of the work performed - the storage vessel – is the bestowal (sampradāna); the change of mode from one state to the other, from clay to pot, is the dislodgement (apādāna); and the bedrock of activity, the clay, is the substratum (adhikarana). In this case, the doer (kartā), the activity (karma), the instrument (karaņa), the bestowal (sampradāna), the dislodgement (apādāna), and the substratum (adhikarana) a different entities and, therefore, the empirical sixfold factors-ofaction (vyavahāra şațkāraka) is established only from the empirical-point-of-view (vyavahāranaya) and not true.
The transcendental sixfold factors-of-action (niścaya şațkāraka) takes place in the self and, therefore, true. The soul established in its Pure Self (through suddhopayoga) attains omniscience (kevalajñāna) without the help of or reliance on any outside agency (such a soul is appropriately termed self-dependent
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