hyandinas, who, in their text of the
passage, do not read 'tasya' but 'tasmat.'--With reference to the
instruction given by Yaj/n/avalkya to Artabhaga, it is to be remarked
that nothing there shows the 'ayam purusha' to be the sage who knows
Brahman.--And, finally, there are Sm/ri/ti passages declaring that the
sage also when dying departs from the body.

Adhik. VII and VIII (15, 16) teach, according to /S/a@nkara, that, on
the death of him who possesses the higher knowledge, his pra/n/as,
elements, &c. are merged in Brahman, so as to be no longer distinct from
it in any way.

According to Ramanuja the two Sutras continue the teaching about the
pra/n/as, bhutas, &c. of the vidvan in general, and declare that they
are finally merged in Brahman, not merely in the way of conjunction
(sa/m/yoga), but completely.[21]

Adhik. IX (17).--/S/a@nkara here returns to the owner of the apara
vidya, while Ramanuja continues the description of the utkranti of his
vidvan.--The jiva of the dying man passes into the heart, and thence
departs out of the body by means of the na/d/is; the vidvan by means of
the na/d/i called sushum/n/a, the avidvan by means of some other na/d/i.

Adhik. X (18, 19).--The departing soul passes up to the sun by means of
a ray of light which exists at night as well as during day.

Adhik. XI (20, 21).--Also that vidvan who dies during the dakshi/n/ayana
reaches Brahman.

PADA III.

Adhik. I, II, III (1-3) reconcile the different accounts given in the
Upanishads as to the stations of the way which leads the vidvan up to
Brahman.

Adhik. IV (4-6)--By the 'stations' we have, however, to understand not
only the subdivisions of the way but also the divine beings which lead
the soul on.

The remaining part of the pada is by /S/a@nkara divided into two
adhikara/n/as. Of these the former one (7-14) teaches that the Brahman
to which the departed soul is led by the guardians of the path of the
gods is not the highest Brahman, but the effected (karya) or qualified
(/s/agu/n/a) Brahman. This is the opinion propounded in Sutras 7-11 by
Badari, and, finally, accepted by /S/a@nkara in his commentary on Sutra
14. In Sutras 12-14 Jaimini defends the opposite view, according to
which the soul of the vidvan goes to the highest Brahman, not to the
karyam brahma. But Jaimini's view, although set forth in the latter part
of the adhikara/n/a, is, according to /S/a@nkara, a mere purvapaksha,
while Badari's opinion repre