In plain words
are two doctrines; let us now take them up. On this matter, not only Hindus but the followers of Buddhism and the Jains too are in agreement. That the soul is eternal is a view we all share. It did not come into being through any act of origination — for that to be so would be impossible. If the soul were originated in that way, it would turn out to be useless. The soul is beyond time. Everything bound by time, everything born at some time or other, must likewise come to an end at some time or other. If the soul had begun only yesterday, then tomorrow it would surely come to an end, and its total annihilation would be certain. Instead, the soul must go on beginninglessly. No extraordinary intellectual skill is needed to discover this truth. All the modern sciences, as a result of examining the physical world, have come step by step to accept the very doctrines propounded in our own scriptures, and have begun to be of help to us — is that not so? It cannot but be accepted.
Many people in Bharat believe that Advaita Vedānta alone is the correct Vedānta. This is not correct. For all those who seek to gain a comprehensive grasp of religious doctrines, this truth must never be forgotten: the three texts called the Prasthānatraya — the Śrutis, the Brahma Sutras, and the Bhagavad Gita — are all equally essential. The Śrutis, which are the voice of Īśvara — the Upaniṣads — and the second, the Brahma Sūtras propounded by Vyāsa, are the supreme form of all philosophical doctrines; this holds the utmost prominence in the whole of philosophical literature. Those unique doctrines are not mutually contradictory; each rests in turn upon the one before it. In Vyāsa's Sūtras, they attained their complete form. In between, the Bhagavad Gita, which is Īśvara's own commentary in the form of a scripture, stands contained for the sake of Vedānta. All the Hindu sects that call themselves orthodox — whether Dvaita, Viśiṣṭādvaita, or Advaita — accept the Upanishads, the Sutras of Vyasa, and the Bhagavad Gita