nly.

Adhik. I, II, III (1-6).--On the death of the vidvan (i.e. of him who
possesses the lower knowledge, according to /S/a@nkara) his senses are
merged in the manas, the manas in the chief vital air (pra/n/a), the
vital air in the individual soul (jiva), the soul in the subtle
elements.--According to Ramanuja the combination (sampatti) of the
senses with the manas, &c. is a mere conjunction (sa/m/yoga), not a
merging (laya).

Adhik. IV (7).--The vidvan (i.e. according to /S/a@nkara, he who
possesses the lower knowledge) and the avidvan, i.e. he who does not
possess any knowledge of Brahman, pass through the same stages (i.e.
those described hitherto) up to the entrance of the soul, together with
the subtle elements, and so on into the na/d/is.--The vidvan also
remains connected with the subtle elements because he has not yet
completely destroyed avidya, so that the immortality which Scripture
ascribes to him (am/ri/tatva/m/ hi vidvan abhya/s/nute) is only a
relative one.--Ramanuja quotes the following text regarding the
immortality of the vidvan:

'Yada sarve pramu/k/yante kama yessya h/ri/di sthita/h/ atha
martyosm/ri/to bhavaty atra brahma sama/s/nute,'

and explains that the immortality which is here ascribed to the vidvan
as soon as he abandons all desires can only mean the
destruction--mentioned in the preceding pada--of all the effects of good
and evil works, while the 'reaching of Brahman' can only refer to the
intuition of Brahman vouchsafed to the meditating devotee.

Adhik. V (8-11) raises; according to /S/a@nkara, the question whether
the subtle elements of which Scripture says that they are combined with
the highest deity (teja/h/ parasya/m/ devatayam) are completely merged
in the latter or not. The answer is that a complete absorption of the
elements takes place only when final emancipation is reached; that, on
the other hand, as long as the sa/m/sara state lasts, the elements,
although somehow combined with Brahman, remain distinct so as to be able
to form new bodies for the soul.

According to Ramanuja the Sutras 8-11 do not constitute a new
adhikara/n/a, but continue the discussion of the point mooted in 7. The
immortality there spoken of does not imply the separation of the soul
from the body, 'because Scripture declares sa/m/sara, i.e. embodiedness
up to the reaching of Brahman' (tasya tavad eva /k/ira/m/ yavan na
vimokshye atha sampatsye) (8).--That the soul after having departed from