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Verse 98
empirical sixfold factors-of-action (vyavahāra șațkāraka) is based on what is called as upacāra 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 (vyavahāra şațkāraka) is untrue. And since the transcendental sixfold factors-of-action (niscaya şațkāraka) 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) can be 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 (karana); 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 (adhikaraņa). In this case, the doer (kartā), the activity (karma), the instrument (karaņa), the bestowal (sampradāna), the dislodgement (apādāna), and the substratum (adhikaraṇa) are different entities and, therefore, the empirical sixfold factors-ofaction (vyavahāra șațkāraka) is established only from empirical point of view and not true.
The transcendental sixfold factors-of-action (niscaya şatkāraka) 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 self-dependent or svayambhū). Intrinsically possessed of infinite knowledge and energy, the soul, depending on self, performs the activity of
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