Adhik. XI (20, 21).—Also that vidvan who dies during the dakshi/n/ayana reaches Brahman.
Adhik. I, II, III (1-3) reconcile the different accounts given in the Upanishads as to the stations of the way which leads the vidvan up to Brahman.
Adhik. IV (4-6)—By the ‘stations’ we have, however, to understand not only the subdivisions of the way but also the divine beings which lead the soul on.
The remaining part of the pada is by Sa@nkara divided into two adhikara/n/as. Of these the former one (7-14) teaches that the Brahman to which the departed soul is led by the guardians of the path of the gods is not the highest Brahman, but the effected (karya) or qualified (sagu/n/a) Brahman. This is the opinion propounded in Sutras 7-11 by Badari, and, finally, accepted by Sa@nkara in his commentary on Sutra 14. In Sutras 12-14 Jaimini defends the opposite view, according to which the soul of the vidvan goes to the highest Brahman, not to the karyam brahma. But Jaimini’s view, although set forth in the latter part of the adhikara/n/a, is, according to Sa@nkara, a mere purvapaksha, while Badari’s opinion represents the siddhanta.—The latter of the two adhikara/n/as (VI of the whole pada; 15, 16) records the opinion of Badaraya/n/a on a collateral question, viz. whether, or not, all those who worship the effected Brahman are led to it. The decision is that those only are guided to Brahman who have not worshipped it under a pratika form.
According to Ramanuja, Sutras 7-16 form one adhikara/n/a only, in which the views of Badari and of Jaimini represent two purvapakshas, while Badaraya/n/a’s opinion is adopted as the siddhanta. The question is whether the guardians of the path lead to Brahman only those who worship the effected Brahman, i.e. Hira/n/yagarbha, or those who worship the highest Brahman, or those who worship the individual soul as free from Prak/ri/ti, and having Brahman for its Self (ye pratyagatmana/m/ prak/ri/tiviyukta/m/ brahmatmakam upasate).—The first view is maintained by Badari in Sutra 7, ’The guardians lead to Brahman those who worship the effected Brahman, because going is possible towards the latter only;’ for no movement can take place towards the highest and as such omnipresent Brahman.—The explanation of Sutra 9 is similar to that of Sa@nkara; but more clearly replies to the objection (that, if Hira/n/yagarbha were meant in the passage, ’purusho sa manava/h/ sa etan brahma gamayati,’ the text would read ’sa etan brahma/n/am gamayati’) that Hira/n/yagarbha is called Brahman on account of his nearness to Brahman, i.e. on account of his prathamajatva.—The explanation of 10, 11 is essentially the same as in Sa@nkara; so also of l2-l4.—The siddhanta view is established in Sutra 13, ’It is the opinion of Badaraya/n/a that it, i.e. the ga/n/a of the guardians, leads