who know the pa/ñk/âgni-vidyâ, are also led up to Brahman.


PÂDA IV.


Adhik. I (1-3) returns, according to /S/a@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
/S/a@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 (p/ri/thagbhûta) from Brahman, or as
non-separate because being a mode of Brahman. The former view is
favoured by those /S/ruti and Sm/ri/ti 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 /S/a@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,
satyasa/m/kalpatva, &c., ai/s/varya.--According to Au/d/ulomi the only
characteristic of the released soul is /k/aitanya.--According to