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अप्पा णिच्चो असखिज्जपदेसो देसिओ उ समयम्हि ।
णवि सो सक्कइ तत्तो हीणो अहिओ य काउ जे ॥३४२॥ Appă nichh asamkhija padeso desivo vu samayamhı Navi so sakkayi tatto hino ahivoya kavum ye (342)
आत्मा नित्योऽसख्येयप्रदेशो दर्शितस्तु समये ।
नापि स शक्यते ततो हीनोऽधिकश्च कर्तुं यत् ।।३४२।। 342 In the Scripture, the soul is described to be eternal and of immeasurable extension Hence, of its own accord, it is incapable of increasing or decreasing (its spatial forn)
जीवस्स जीवरूव वित्थरओ जाण लोयमेत्त खु ।
तत्तो सो कि हीणो अहिओ य कह कुणइ दव्व ॥३४३।। Jivassa sĩyaruyam vitiharavo hãna loyamettam khu Tatto so kım hino ahivoya kaham kunayı davvam (343)
जीवस्य जीवरूप विस्तरतो जानीहि लोकमात्र खलु ।
तत स कि हीनोऽधिको वा कथ करोति द्रव्यम् ॥३४३॥ 343 Know ye that the soul, from the point of view of extension, is really co-extensive with the universe Therefore, how is this eternal substance caused to assume decreased or in"creased spatial form
अह जाणओ दु भावो णाणसहावेण अत्थि इत्ति मय ।
तम्हा णवि अप्पा अप्पाण तु सयमप्पणो कुणइ ॥३४४॥ Aha jānavõdu bhavo nähasahāvena atlhi 1tli mayam Tamha navi appā appanam tu sayamappano kunayı (344)
अथ ज्ञायकस्तु भावो ज्ञानस्वभावेन तिष्ठतीति मतम् ।
तस्मानाप्यात्मात्मान तु स्वयमात्मन करोति ॥३४४।। 344 It is accepted that the conscious principle remains of the nature of knowledge Therefore, the Self, of its own accord, does not transform itself by itself
COMMENTARY According to the Sänkhya doctrine the Self or Purusha is mtya and akarta, an absolutely unchanging permanent chetana entity All change and all activity proceed from achetana prakerit The Self is oply aware of the activity Thus he is only the knower,
