the gross body is not disconnected from the subtle elements, is also
proved hereby, that the subtle body accompanies it, as is observed from
authority[20] (9).--Hence the immortality referred to in the scriptural
passage quoted is not effected by means of the total destruction of the
body (10).

Adhik. VI (12-14) is of special importance.--According to /S/a@nkara the
Sutras now turn from the discussion of the departure of him who
possesses the lower knowledge only to the consideration of what becomes
of him who has reached the higher knowledge. So far it has been taught
that in the case of relative immortality (ensuing on the apara vidya)
the subtle elements, together with the senses and so on, depart from the
body of the dying devotee; this implies at the same time that they do
not depart from the body of the dying sage who knows himself to be one
with Brahman.--Against this latter implied doctrine Sutra 12 is supposed
to formulate an objection. 'If it be said that the departure of the
pra/n/as from the body of the dying sage is denied (viz. in B/ri/. Up.
IV, 4, 5, na tasya pra/n/a utkramanti, of him the pra/n/as do not pass
out); we reply that in that passage the genitive "tasya" has the sense
of the ablative "tasmat," so that the sense of the passage is, "from
him, i.e. from the jiva of the dying sage, the pra/n/as do not depart,
but remain with it."'--This objection /S/a@nkara supposes to be disposed
of in Sutra 13. 'By some there is given a clear denial of the departure
of the pra/n/as in the case of the dying sage,' viz. in the passage
B/ri/. Up. III, 2, 11, where Yaj/n/avalkya instructs Artabhaga that,
when this man dies, the pra/n/as do not depart from it (asmat; the
context showing that asmat means 'from it,' viz. from the body, and not
'from him,' viz. the jiva).--The same view is, moreover, confirmed by
Sm/ri/ti passages.

According to Ramanuja the three Sutras forming /S/a@nkara's sixth
adhikara/n/a do not constitute a new adhikara/n/a at all, and, moreover,
have to be combined into two Sutras. The topic continuing to be
discussed is the utkranti of the vidvan. If, Sutra 12 says, the utkranti
of the pra/n/as is not admitted, on the ground of the denial supposed to
be contained in B/ri/. Up. IV, 4, 5; the reply is that the sense of the
tasya there is '/s/arirat' (so that the passage means, 'from him, i.e.
the jiva, the pra/n/as do not depart'); for this is clearly shown by the
reading of some, viz. the Mad