on his death his soul obtains final
release, it does not acquire any new characteristics, but merely
manifests itself in its true nature.--The explanation given by Ramanuja
is essentially the same, but of course refers to that vidvan whose going
to Brahman had been described in the preceding pada.

Adhik. II (4) determines that the relation in which the released soul
stands to Brahman is that of avibhaga, non-separation. This, on
/S/a@nkara's view, means absolute non-separation, identity.--According
to Ramanuja the question to be considered is whether the released soul
views itself as separate (p/ri/thagbhuta) from Brahman, or as
non-separate because being a mode of Brahman. The former view is
favoured by those /S/ruti and Sm/ri/ti passages which speak of the soul
as being with, or equal to, Brahman; the latter by, such passages as tat
tvam asi and the like.[22]

Adhik. III (5-7) discusses the characteristics of the released soul
(i.e. of the truly released soul, according to /S/a@nkara). According to
Jaimini the released soul, when manifesting itself in its true nature,
possesses all those qualities which in Ch. Up. VIII, 7, 1 and other
places are ascribed to Brahman, such as apahatapapmatva,
satyasa/m/kalpatva, &c., ai/s/varya.--According to Au/d/ulomi the only
characteristic of the released soul is /k/aitanya.--According to
Badarayana the two views can be combined (/S/a@nkara remarking that
satyasa/m/kalpatva, &c. are ascribed to the released soul
vyavaharapekshaya).

Adhik. IV (8-9) returns, according to /S/a@nkara, to the apara vidya,
and discusses the question whether the soul of the pious effects its
desires by its mere determination, or uses some other means. The former
alternative is accepted--According to Ramanuja the adhikara/n/a simply
continues the consideration of the state of the released, begun in the
preceding adhikara/n/a. Of the released soul it is said in Ch. Up. VIII,
12, 3 that after it has manifested itself in its true nature it moves
about playing and rejoicing with women, carriages, and so on. The
question then arises whether it effects all this by its mere sa/m/kalpa
(it having been shown in the preceding adhikara/n/a that the released
soul is, like the Lord, satyasa/m/kalpa), or not. The answer is in
favour of the former alternative, on account of the explicit declaration
made in Ch. Up. VIII, 2, 'By his mere will the fathers come to receive
him.'

Adhik. V (10-14) decides that the releas