In the ancient tradition, it is remembered that certain states belong to the supreme reality, as the scriptures declare. There is no difference between these states and the highest, for the texts make this clear. The fire of knowledge, when kindled in the proper place and its door opened by wisdom, guides the soul along the remembered path. The journey continues as the soul follows the path of the rays. If one asks whether this passage is restricted to certain times, such as not occurring at night, it is clarified that the connection persists as long as the body exists, and this is shown in the teachings. Therefore, even during the southern solstice, the journey proceeds. These paths are remembered in relation to yogis and are also described in the ritual texts. The path is established, beginning with the ray, and along the way, there are distinctions and non-distinctions concerning air and water. Lightning appears, then Varuna, signifying the connection. The carriers of the soul are recognized by certain signs. The scriptures specify that only lightning marks the transition, and Badari’s view is accepted because it accords with reason and movement. This is further specified in the texts, and due to proximity, the designation applies. At the end of the ritual action, the soul departs together with the presiding deity, for the highest is mentioned as the destination. Tradition supports this understanding. Jaimini asserts that the soul reaches the highest, since it is the primary goal, and this is also seen in the scriptures. Once this action is completed, there is no return to ritual action. Badarayana teaches that the soul is led without waiting for a particular time, though both approaches have their limitations, and so it is with the ritual. Distinctions are also pointed out in the teachings. When the soul attains liberation, it emerges from its own nature, as the scriptures declare. The self is liberated, as stated, and this is confirmed by the context. The liberated self is seen as undivided. Jaimini says liberation comes through Brahman, based on explanations and similar teachings. Audulomi holds that it is by pure consciousness alone, for that is its nature. Yet Badarayana reconciles these views, saying there is no contradiction, given the explanations and the prior existence of the self. Liberation can occur from mere intention, as is heard in the tradition. Therefore, the liberated soul is without any other ruler. Badari says there is absence of control, for so it is. Jaimini, however, says there is presence, because of deliberation and reflection. Badarayana concludes that both kinds are possible, as in the twelve-day rite. When the body is absent, the state is like twilight, which is reasonable; when the body is present, it is like waking. The absorption of the self into the highest is like the merging of a lamp’s light, as shown in the teachings. Dissolution and attainment depend on either condition, as revealed in the scriptures. Except for the activity of the world, which is excluded by the context and because it is not present, the liberated soul remains free and untouched by worldly action.