Adhik. I, II, III (1-3) reconcile the different accounts given in the Upanishads as to the stations of the way which leads the vidvân 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 pâda is by Sa@nkara divided into two adhikaranas. 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 (kârya) or qualified (saguna) Brahman. This is the opinion propounded in Sûtras 7-11 by Bâdari, and, finally, accepted by Sa@nkara in his commentary on Sûtra 14. In Sûtras 12-14 Jaimini defends the opposite view, according to which the soul of the vidvân goes to the highest Brahman, not to the kâryam brahma. But Jaimini's view, although set forth in the latter part of the adhikarana, is, according to Sa@nkara, a mere pûrvapaksha, while Bâdari's opinion represents the siddhânta.—The latter of the two adhikaranas (VI of the whole pâda; 15, 16) records the opinion of Bâdarâyana on a collateral question, viz. whether, or not, all those who worship the effected Brahman are led to it. The decision is that those only are guided to Brahman who have not worshipped it under a pratîka form.
According to Râmânuja, Sûtras 7-16 form one adhikarana only, in which the views of Bâdari and of Jaimini represent two pûrvapakshas, while Bâdarâyana's opinion is adopted as the siddhânta. The question is whether the guardians of the path lead to Brahman only those who worship the effected Brahman, i.e. Hiranyagarbha, or those who worship the highest Brahman, or those who worship the individual soul as free from Prakriti, and having Brahman for its Self (ye pratyagâtmânam prakritiviyuktam brahmâtmakam upâsate).—The first view is maintained by Bâdari in Sûtra 7, 'The guardians lead to Brahman those who worship the effected Brahman, because going is possible towards the latter only;' for no movement can take place towards the highest and as such omnipresent Brahman.—The explanation of Sûtra 9 is similar to that of Sa@nkara; but more clearly replies to the objection (that, if Hiranyagarbha were meant in the passage, 'purusho sa mânavah sa etân brahma gamayati,' the text would read 'sa etân brahmânam gamayati') that Hiranyagarbha is called Brahman on account of his nearness to Brahman, i.e. on account of his prathamajatva.—The explanation of 10, 11 is essentially the same as in Sa@nkara; so also of l2-l4.—The siddhânta view is established in Sûtra 13, 'It is the opinion of Bâdarâyana that it, i.e. the gana of the guardians, leads to Brahman those who do not take their stand on what is pratîka, i.e. those who worship the highest Brahman, and those who meditate on the individual Self as dissociated from prakriti, and having Brahman for its Self, but not those who worship Brahman under pratîkas. For both views—that of Jaimini as well as that of Bâdari—are faulty.' The kârya view contradicts such passages as 'asmâk charîrât samutthâya param jyotir upasampadya,' &c.; the para view, such passages as that in the pañkâgni-vidyâ, which declares that ya ittham viduh, i.e. those who know the pañkâgni-vidyâ, are also led up to Brahman.
PÂDA IV.
Adhik. I (1-3) returns, according to Sa@nkara, to the owner of the parâ vidyâ, and teaches that, when 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 Râmânuja is essentially the same, but of course refers to that vidvân whose going to Brahman had been described in the preceding pâda.
Adhik. II (4) determines that the relation in which the released soul stands to Brahman is that of avibhâga, non-separation. This, on Sa@nkara's view, means absolute non-separation, identity.—According to Râmânuja the question to be considered is whether the released soul views itself as separate (prithagbhûta) from Brahman, or as non-separate because being a mode of Brahman. The former view is favoured by those Sruti and Smriti 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 Sa@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 apahatapâpmatva, satyasamkalpatva, &c., aisvarya.—According to Audulomi the only characteristic of the released soul is kaitanya.—According to Bâdarâyana the two views can be combined (Sa@nkara remarking that satyasamkalpatva, &c. are ascribed to the released soul vyavahârâpekshayâ).
Adhik. IV (8-9) returns, according to Sa@nkara, to the aparâ vidyâ, 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 Râmânuja the adhikarana simply continues the consideration of the state of the released, begun in the preceding adhikarana. 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 samkalpa (it having been shown in the preceding adhikarana that the released soul is, like the Lord, satyasamkalpa), 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 released are embodied or disembodied according to their wish and will.