In the ongoing discourse of the Brahma Sutras, the sages deliberated upon the journey of the soul, the fruits of knowledge, and the roles of ritual and meditation. They began by noting that liberation is achieved not in isolation, but through the cooperation of various means—meditation, knowledge, and prescribed duties. In every circumstance, it is these alone, as indicated by scriptural hints on both sides, that guide the aspirant. This cooperation does not overpower or suppress any aspect of the spiritual path, but rather, each element supports the other. Even in the intervals between rituals or meditative practices, the presence of spiritual progress is observed. This is both seen in experience and remembered in tradition. Moreover, there is a special favor or grace that comes to the sincere seeker, a sign that the higher path is superior, as marked by scriptural authority. For one who has truly become established in knowledge—who has realized the Self—there is no possibility of falling back into ignorance or non-being. Jaimini affirms this, citing the rule and the absence of the prior form of ignorance. Nor is there any downfall for one who is qualified, for the possibility of such a fall does not apply to the knower. Some, however, suggest that even actions performed previously may have lingering effects, just as the act of eating continues to sustain the body after the meal is over, as has been previously stated. Yet, outside the context of knowledge, both scriptural memory and customary practice support the ongoing performance of duties. Ātreya holds that the fruits of certain rituals are declared specifically for the master or the ritualist, while Auḍulomi contends that these results are contracted by the officiating priest, for the priesthood is their domain. In some cases, the scriptures enjoin the involvement of a third co-operator, just as they do in the case of injunctions and similar matters. Ultimately, the householder, considering the totality of duties and results, comes to a conclusion about what is to be done. For others, too, instruction is given, as in the case of the silent mendicant, indicating that each must follow according to their station and guidance. Sometimes, the results of actions may not be immediately manifest, due to their connection with other factors. In this world, when there is no obstruction to the subject under discussion, the results are indeed seen. Thus, the rule regarding the fruits of liberation applies only to those who remain steadfast in that state. As the discussion moves forward, it is affirmed that for those who have not attained final liberation, return to embodied existence occurs, as the teaching is repeated in the scriptures. This is further supported by scriptural indications. The wise understand and instruct that it is the Self that undergoes this journey—not a mere symbol or representation, for the true Self is not present in any secondary form. The vision of Brahman arises due to its supreme excellence, and meditations upon the sun and other deities are justified as valid supports for meditation, as addressed by the teacher to his friend. Meditation is best undertaken while seated, as this is both possible and conducive to concentration. This requirement of immobility is emphasized for effective meditation, and tradition remembers this practice. Where there is true concentration, all distinctions fade away. This state of non-duality is observed even up to the moment of departure from the body. Upon attaining realization, all previous and subsequent sins are destroyed by the absence of contact, as the scriptures declare. Even for others, at the time of death, there is no contact with sin. However, this purification applies only to those whose actions have not yet begun to bear fruit; earlier actions are confined to their own results. Rituals such as the Agnihotra are performed solely for their specific outcomes, as is evident. Therefore, for some, there are other results as well, applicable to both knowledge and action. Ultimately, it is knowledge that is the true means of liberation. After exhausting the fruits of other actions through enjoyment, one finally attains the ultimate result. When the time comes for the soul's departure, speech merges into the mind, as both experience and scripture attest. In the same way, all the senses follow accordingly, dissolving into their subtle source as the soul moves towards its final destination.