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 non-moving).
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 (prâjña) 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 âtmâ; IV, 4, 13). It is this latter Self
which, in 22 is called _great_, not the individual Self.