Even up to the moment of departure from this life, the established order is observed. When one attains that highest state, all sins committed before and after are destroyed, since there is no further contact with them, as has been taught. Likewise, for someone who does not attain that state, there is no contact with these sins at the time of their fall from the path. However, for those whose actions have not yet begun, only previous actions are relevant, and their effects are limited accordingly. The Agnihotra and other similar rites, performed as prescribed, yield only their own specific results, as is evident from experience and scriptural statements. Yet, for some, there are other results as well, depending on the nature of their actions. Ultimately, it is by knowledge that the highest goal is attained. After exhausting the results of other actions through experience, one finally reaches the ultimate state. At the time of departure, speech merges into the mind, as both observation and scripture declare. All the other senses follow in the same manner, withdrawing into their source. The mind then merges into prāṇa, the vital force, as explained in the subsequent teachings. At this stage, the true self stands as the witness, as is known from scriptural references to approach and realization. The elements themselves become the support for the departing self, as heard in the sacred texts. This process does not occur in only one element but involves all, for scripture does not single out any one alone. Because the entry and beginning are the same for all, and since immortality cannot be achieved without the process of withdrawal and fasting from the senses, this is the established order. The scriptures speak of transmigration even at the time of drinking soma, indicating the ongoing journey of the self. This process is subtle and can only be perceived through proper means of knowledge. Therefore, it is not a matter of destruction, but of transformation and continuation. The warmth (ūṣmā) that remains is appropriate in this context, signifying the subtle presence of life. If it is objected that scripture denies such a process, it is not so, for in some cases, the continuation from the embodied self is clearly stated. Furthermore, this is also remembered and passed down in tradition. These various states belong to the supreme, for so the scriptures declare. There is no essential difference, as the texts affirm non-difference between the individual and the supreme. That fire which is kindled in the proper place, whose gateway is opened by the power of knowledge, remains connected to the remembrance of the path that still lies ahead. The departing soul follows the path of the rays, journeying upwards. If it is argued that this does not occur at night, that is not the case; the connection with the path lasts as long as the body endures, as is shown in scripture. Therefore, the journey can occur even during the southern solstice. These teachings are remembered both in relation to yogis and within the ritual texts. The path beginning with the ray is well established. Along this path, there are distinctions and non-distinctions involving air and water, as the journey proceeds. After lightning, the soul is received by Varuna, owing to their connection. The carriers of the soul are recognized by certain signs, and it is only by the lightning, as stated in scripture, that the transition is made. The view of Badari is to be accepted here, for it is reasonable to understand the movement of the soul in this way. This is further specified in the texts. Because of their proximity, certain designations and names are applied to these stages and guides. At the end of all actions, the soul, accompanied by the presiding deity, reaches the highest state, as the scriptures mention the supreme goal. Tradition also supports this understanding. Jaimini, another revered teacher, affirms that the highest is attained, for it is the primary teaching. And this is confirmed by what is directly seen and experienced by the wise.