Because of the clear indications found in the scriptures, the wise recognize and teach that the ultimate reality to be realized is the Self. This realization is not through any symbol or representation, for the Self is not present in those forms. Rather, the vision of Brahman arises from its own supreme excellence. Even so, meditations that involve the sun and other such objects are justified, O friend, for they serve their own purpose on the path. When describing the state of realization, it is said that the Self is seated—such a description is given because it is possible for meditation to take place in this manner. Furthermore, the necessity of stillness is considered, for deep meditation requires immobility, and the tradition remembers and affirms this practice. In the state of true concentration, all distinctions fall away, and this undifferentiated awareness is observed to last even up to the moment of departure from the body. Upon attaining this realization, all prior and future sins are destroyed, for the realized one does not come into contact with them, as the scriptures declare. Even for others, at the time of death, there is no contact with past actions. However, this is limited to those whose new actions have not yet begun; for them, only their previous actions are relevant. Rituals such as the Agnihotra and similar rites yield only their specific results, as is seen. Therefore, for some, there are other results, which may apply to both ritual and knowledge. Ultimately, it is through knowledge that liberation is attained. Yet, after exhausting the fruits of other actions through enjoyment, one then attains the final result. At the time of death, speech merges into the mind, as both experience and scriptural teaching confirm. Following this, all the other senses likewise merge accordingly. The mind itself then merges into prāṇa, as stated in the teachings. Throughout this process, the Self remains the witness, as is known from the Upanishadic instructions and approaches. The elements are also involved, as the scriptures describe, and the dissolution is not confined to one element alone. Because there is the same entry and beginning for all, and because immortality is not attained without the discipline of fasting, the process is universal. The scriptures also refer to transmigration at the time of drinking soma, emphasizing the subtlety of the Self, which is perceived through valid means of knowledge. Therefore, the Self is not destroyed in this process. The warmth (ūṣmā) that arises is appropriate in this context, signifying the subtle departure of life. If it is objected that scripture denies this, it is not so; for in some cases, the origin of warmth is clearly from the embodied self, and tradition remembers this as well. These states of dissolution and transition belong to the supreme Self, as the teachings declare. There is no real difference, for the scriptures affirm the non-difference of the individual and the supreme. The fire that is kindled in the proper place, whose path is opened by the power of knowledge and remembrance, remains connected with the path that leads onward. The departing soul then follows the path of the sun’s rays. If it is said that this does not happen at night, that is not so, for the connection with the path remains as long as the body persists, as shown by scripture. Thus, even during the southern solstice, the path remains accessible. These teachings are remembered in relation to yogis and are also found in the ritual texts. All of this is established by the path that begins with the rays, and the journey continues, marked by the distinctions and non-distinctions of the elements of air and water. Thus does the scripture unfold the mystery of the Self’s journey and liberation.