of the prâ/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 '/s/ârîrât' (so that the passage means, 'from him, i.e.
the jîva, the prâ/n/as 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 Yâj/ñ/avalkya 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 Sm/ri/ti passages declaring that the
sage also when dying departs from the body.

Adhik. VII and VIII (15, 16) teach, according to /S/a@nkara, that, on
the death of him who possesses the higher knowledge, his prâ/n/as,
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
prâ/n/as, bhûtas, &c. of the vidvân 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).--/S/a@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 ná/d/is; the vidvân by means of
the nâ/d/i called sushum/n/â, the avidvân by means of some other nâ/d/î.

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.