The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.
The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).
(The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).
(The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back).
The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.
The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).
(The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).
(The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back).