Adhik. II (4) determines that the relation in which the released soul stands to Brahman is that of avibhaga, non-separation. This, on /S/a@nkara's view, means absolute non-separation, identity.--According to Ramanuja the question to be considered is whether the released soul views itself as separate (p/ri/thagbhuta) 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 apahatapapmatva, satyasa/m/kalpatva, &c., ai/s/varya.--According to Au/d/ulomi the only characteristic of the released soul is /k/aitanya.--According to Badarayana the two views can be combined (/S/a@nkara remarking that satyasa/m/kalpatva, &c. are ascribed to the released soul vyavaharapekshaya). Adhik. IV (8-9) returns, according to /S/a@nkara, to the apara vidya, 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 Ramanuja 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.--Sutra 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 (svapyaya = sushupti), or to the fully released soul of the sage (sampatti = kaivalya).--Ramanuja explains that the passages speaking of absence of consciousness refer either to the state of deep sleep, or to the time of dying (sampatti = mata/n/am according to 'van manasi sampadyate,' &c.).