As the journey of the liberated soul unfolds, the sacred texts reveal a wondrous path. When the knower of Brahman departs this world, there is first a flash of lightning—this is the sign, and with it comes Varuna, the deity associated with the waters, for the scriptures describe their connection at this crucial moment. The carriers of the soul, the divine beings, are recognized by this very sign, for it is by the lightning that their presence is known, as the sacred statements declare. Among the sages, Badari’s view is favored, for it is reasonable to see the soul’s movement along this path, and this is further specified in the scriptures. Yet, because the soul is near to these divine carriers, the designation of “carriers” applies appropriately. When the action of leaving the body reaches its end, the soul departs together with its presiding deity, for the highest principle is mentioned in the teachings. This is not only scriptural but also supported by tradition. Jaimini, the revered teacher, asserts that the highest principle alone is at work here, for it is the primary cause. This is not only declared but also seen, and once the soul has thus departed, there is no return to the world of action. Badarayana, the great sage, teaches that the soul is led onward without waiting for any particular time, and though there may be faults in both ways of understanding, so it is with ritual as well. Yet, the distinction between the paths is clearly pointed out. Upon attaining the highest realization, the soul emerges as described in the sacred words. It is truly liberated, as the scriptures declare, and this pertains to the very self, as the context reveals. The liberated soul is seen as undivided, one with the supreme. Jaimini explains that this union is through Brahman, as is clarified in the teachings; Audulomi, another sage, says it is by pure consciousness alone, for that is the soul’s true nature. But even so, Badarayana assures that there is no contradiction, for the explanations and the soul’s prior existence support both views. The soul, now liberated, acts by mere intention, as is heard in the scriptures, and thus there is no other ruler over him. Badari holds that there is an absence of any ruler, for thus it is; Jaimini, however, says there is a presence, due to the deliberation and reflection involved. Badarayana reconciles both views, likening it to the twelve-day rite, where both kinds of results are seen. When the body is absent, the state is like twilight—subtle and gentle, for this is reasonable. When the body is present, it is like the waking state, vivid and clear. The final absorption of the soul is like the extinction of a lamp, as the teachings show. Both dissolution and attainment depend on either state, as the scriptures reveal. Except for the activity of the world, which is absent in this context, the liberated soul is untouched by worldly deeds. If one argues that direct instruction is the reason for this freedom, it is not so, for the teachings apply only to those within the relevant sphere of practice. The condition of the liberated soul is described as being associated with transformation, and this is seen both directly and by inference. The sign of the soul’s state is the mere similarity of enjoyment, for that is what the teachings suggest. Most importantly, the scriptures declare: there is no return for the liberated soul—there is no return, for thus it is stated in the highest revelation.