Adhik. V (8-11) raises; according to Sa@nkara, the question whether the subtle elements of which Scripture says that they are combined with the highest deity (tejah parasyâm devatâyâm) 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 samsâra 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 Râmânuja the Sûtras 8-11 do not constitute a new adhikarana, 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 samsâra, i.e. embodiedness up to the reaching of Brahman' (tasya tâvad eva kiram yâvan na vimokshye atha sampatsye) (8).—That the soul after having departed from 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 Sa@nkara the Sûtras 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 vidyâ) 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 Sûtra 12 is supposed to formulate an objection. 'If it be said that the departure of the prânas from the body of the dying sage is denied (viz. in Bri. Up. IV, 4, 5, na tasya prâna utkrâmanti, of him the prânas do not pass out); we reply that in that passage the genitive "tasya" has the sense of the ablative "tasmât," so that the sense of the passage is, "from him, i.e. from the jîva of the dying sage, the prânas do not depart, but remain with it."'—This objection Sa@nkara supposes to be disposed of in Sûtra 13. 'By some there is given a clear denial of the departure of the prânas in the case of the dying sage,' viz. in the passage Bri. Up. III, 2, 11, where Yâjñavalkya instructs Ârtabhâga that, when this man dies, the prânas do not depart from it (asmât; the context showing that asmât means 'from it,' viz. from the body, and not 'from him,' viz. the jîva).—The same view is, moreover, confirmed by Smriti passages.
According to Râmânuja the three Sûtras forming Sa@nkara's sixth adhikarana do not constitute a new adhikarana at all, and, moreover, have to be combined into two Sûtras. The topic continuing to be discussed is the utkrânti of the vidvân. If, Sûtra 12 says, the utkrânti of the prânas is not admitted, on the ground of the denial supposed to be contained in Bri. Up. IV, 4, 5; the reply is that the sense of the tasya there is 'sârîrât' (so that the passage means, 'from him, i.e. the jîva, the prânas do not depart'); for this is clearly shown by the reading of some, viz. the Mâdhyandinas, who, in their text of the passage, do not read 'tasya' but 'tasmât.'—With reference to the instruction given by Yâjñavalkya to Ârtabhâga, it is to be remarked that nothing there shows the 'ayam purusha' to be the sage who knows Brahman.—And, finally, there are Smriti passages declaring that the sage also when dying departs from the body.
Adhik. VII and VIII (15, 16) teach, according to Sa@nkara, that, on the death of him who possesses the higher knowledge, his prânas, elements, &c. are merged in Brahman, so as to be no longer distinct from it in any way.
According to Râmânuja the two Sûtras continue the teaching about the prânas, bhûtas, &c. of the vidvân in general, and declare that they are finally merged in Brahman, not merely in the way of conjunction (samyoga), but completely.[21]
Adhik. IX (17).—Sa@nkara here returns to the owner of the aparâ vidyâ, while Râmânuja continues the description of the utkrânti of his vidvân.—The jîva of the dying man passes into the heart, and thence departs out of the body by means of the nádis; the vidvân by means of the nâdi called sushumnâ, the avidvân by means of some other nâdî.
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 vidvân who dies during the dakshinâyana reaches Brahman.