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II ADHVÂVA, 3 PÂDA, 23.
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21. And on account of the latter two (being effected) through the Self.
The 'and' has affirming power. The 'passing out' might somehow be reconciled with a non-moving Self (such as the omnipresent Self would be) if it were taken in the sense of the Self separating from the body; but for the going and returning no analogous explanation is possible. They, therefore, must be taken as effected by the Self itself (which, then, cannot be omnipresent and nonmoving).
22. If it be said that the soul) is not atomic, on account of scriptural statement of (what is) not that; we say no, on account of the other one being the topic.
The passage “He who is within the heart, surrounded by the Prânas, the person consisting of knowledge' (Bri. Up. IV, 3, 7) introduces as the topic of discussion the personal Self, and further on in the same chapter we read 'the unborn Self, the great one' (IV, 4, 22). The personal Self, being expressly called great, cannot, therefore, be atomic !--Not so, we reply. Since the other one is the topic.' In the second text quoted that Self which is other than the personal Self-i.e. the highest Self (prågña) constitutes the topic. In the beginning of the chapter, indeed, the individual Self is introduced, but later on, between the two texts quoted, the instruction begins to concern itself with the highest Self, he by whom there is known the Self of intelligence' (pratibuddha atma; IV, 4, 13). It is this latter Self which, in 22, is called great, not the individual Self.
23. And on account of the very word, and of measure.
Scripture directly applies the word 'anu' to the individual Self,' By thought is to be known that atomic Self into which Breath has entered fivefold' (Mu. Up. III, 1, 9). --By the term 'unmâna' in the Satra we have to understand measurement by selection of comparative instances,
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