And also on account of the possibility (of considering the soul as having a birth).

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19. And also on account of the possibility (of considering the soul as having a birth).

Though the soul is eternal, still it is possible to speak of him as being born, with reference to the (embodied) condition (to which he is subjected). And this is said in the Vyoma Samhita. “From the eternal Lord the eternal beings of intelligence are born. It is with reference to the condition of their bodily existence, birth or creation is predicated of them (souls).”

In the Kashayana Shruti, “All-pervading indeed (are) the souls who are the intelligent beings, who are not contaminated by the qualities, who are the agents of all action, who are of perfect essence, who are unlimited (by time and qualities),” all-pervasion seems to be predicated of the individual soul. But in the Gaupavana text, “Atomic is indeed the soul whom these (two) do really bind, viz., merit and demerit,” the soul is said to be atomic. Hence there is a conflict between the texts affecting their authoritativeness. To reconcile them the Sutrakara says:

20. (The soul is of atomic size), from the characteristics of departing (from the body), going and returning, (declared in 8cripture).

From these characteristics the soul is but of atomic size, as is seen from the Paushyayana Shruti, “He passes out from this body and goes to the yonder world, and from the yonder world he comes (back) to this world, he is in the womb (of the mother), he is born, he does works.”

From the above Shruti, the soul seems to be independent as to his passing out, etc.; also from the texts such as the following, “The one (absolute) being only is born, the one only is annihilated, the one only enjoys the good work, the one only the bad work.” To remove this doubt as to the dependence of the soul, the Sutrakara says:

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