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 Sa@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 Sa@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 ‘sarirat’ (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 Madhyandinas, 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 Sa@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).—­Sa@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.