immortality of the vidvân:

'Yadâ sarve pramu/k/yante kâmâ yessya h/ri/di sthitâ/h/ atha
martyosm/ri/to bhavaty atra brahma sama/s/nute,'

and explains that the immortality which is here ascribed to the vidvân
as soon as he abandons all desires can only mean the
destruction--mentioned in the preceding pâda--of all the effects of good
and evil works, while the 'reaching of Brahman' can only refer to the
intuition of Brahman vouchsafed to the meditating devotee.

Adhik. V (8-11) raises; according to /S/a@nkara, the question whether
the subtle elements of which Scripture says that they are combined with
the highest deity (teja/h/ parasyâ/m/ 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 sa/m/sâra 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
adhikara/n/a, 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 sa/m/sâra, i.e. embodiedness
up to the reaching of Brahman' (tasya tâvad eva /k/ira/m/ 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