When the mind comes to its end, it merges into prāṇa, as the scriptures clearly state in the sections that follow. In this profound process, the true Self stands as the witness, a truth known from the teachings about approach and related scriptural statements. The journey of dissolution continues, for the mind and prāṇa themselves merge into the elements, as we hear in the sacred texts; this merging is not confined to any one element alone, but is a process involving all. This is so because, as the scriptures reveal, entry and beginning are the same for all, and immortality is not attained without the discipline of fasting; thus, the journey is universal. Moreover, even at the time of drinking soma, the scriptures designate the continuation of transmigration, indicating the soul’s ongoing passage. The subtlety of the self, too, is affirmed — it is so fine that it can only be perceived through valid means of knowledge. Therefore, the soul does not attain liberation by destruction; its journey is not one of annihilation. Rather, in this very context, the warmth, or ūṣmā, is understood as appropriate — the subtle heat that signifies the presence of life. If anyone objects, citing scriptural denial, it is not so, for in certain cases it is indeed shown to arise from the embodied self. This is not only known through scripture, but also remembered in the tradition handed down by the wise. All these states, these subtle transitions, belong ultimately to the Supreme, as the sacred texts declare. There is, in truth, non-difference between the individual self and the Supreme, as stated directly in the scriptures. The fire that is kindled in its proper place — whose door is opened by the power of knowledge — is so because of the connection with the remembrance of the path that remains. The soul, at this stage, follows the path of the rays. If it is argued that this path cannot be followed at night, that is not so; for the connection with the rays lasts as long as the body exists, as the scriptures show. Therefore, this path is valid even during the southern solstice. The tradition remembers these teachings in relation to yogis, and they are also found in the ritual texts. It is established, then, that the soul’s journey is by the path beginning with the ray. Along this path, there are distinctions and non-distinctions involving air and water, as described by the sages. After the lightning, the soul is led to Varuna, for the connection is thus indicated. The carriers of the soul are known by specific signs, and it is only by the lightning, as the scriptures declare, that the transition occurs. The view of Badari is to be accepted here, for the movement of the soul along this path is reasonable and in harmony with the teachings. This is further specified by the scriptures. Yet, because of the proximity of these stages, the same designation may be applied to them. At the end of action, the soul proceeds together with the presiding deity, for the highest is mentioned in these contexts, and tradition supports this understanding. Jaimini holds that the soul reaches the highest, for this is the primary teaching, and it is also seen in the scriptures. Upon attaining this state, there is no return to the realm of action. Badarayana affirms that the soul is led to the highest without waiting for any particular time, and that faults may be found in either view; so too is it with ritual actions. Yet, he also points out the necessary distinctions. When final attainment is reached, the soul emerges as declared by the very words of scripture. At that point, liberation is attained, as the texts proclaim. The self, in this context, is the one that attains liberation, for the context makes this clear. This liberated self is seen as undivided, without separation. Jaimini teaches that this union with Brahman is achieved through Brahman itself, as explained in the texts and similar passages. Audulomi, however, says that liberation comes by pure consciousness alone, for that is the very nature of the self. Even so, Badarayana affirms that there is no contradiction between these views, because all are explained in the scriptures and are supported by the prior existence of the self. Thus, the journey of the soul — from the merging of mind into prāṇa, through the subtle elements, along the path of the rays, and finally into union with the Supreme — is revealed in the sacred tradition, a journey guided by knowledge, subtlety, and the eternal witness within.