Bâdarâyana the two views can be combined (/S/a@nkara remarking that
satyasa/m/kalpatva, &c. are ascribed to the released soul
vyavahârâpekshayâ).

Adhik. IV (8-9) returns, according to /S/a@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 adhikara/n/a simply
continues the consideration of the state of the released, begun in the
preceding adhikara/n/a. 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 sa/m/kalpa
(it having been shown in the preceding adhikara/n/a that the released
soul is, like the Lord, satyasa/m/kalpa), 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.

Adhik. VI (11, 12) explains how the soul of the released can animate
several bodies at the same time.--Sûtra 12 gives, according to
/S/a@nkara, the additional explanation that those passages which declare
the absence of all specific cognition on the part of the released soul
do not refer to the partly released soul of the devotee, but either to
the soul in the state of deep sleep (svâpyaya = sushupti), or to the
fully released soul of the sage (sampatti = kaivalya).--Râmânuja
explains that the passages speaking of absence of consciousness refer