Adhik. IX (17).--/S/a@nkara here returns to the owner of the apara vidya, while Ramanuja continues the description of the utkranti of his vidvan.--The jiva of the dying man passes into the heart, and thence departs out of the body by means of the na/d/is; the vidvan by means of the na/d/i called sushum/n/a, the avidvan by means of some other na/d/i. 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. Adhik. XI (20, 21).--Also that vidvan who dies during the dakshi/n/ayana reaches Brahman. PADA III. 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 /S/a@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 (/s/agu/n/a) Brahman. This is the opinion propounded in Sutras 7-11 by Badari, and, finally, accepted by /S/a@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 /S/a@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.