Once the soul attains its highest realization, there is no return to the realm of action. This liberation is final and irrevocable. Badarayana, the revered sage, teaches that the soul is led onward without waiting for any prescribed time; yet, he observes that whether the process is immediate or delayed, each method presents its own set of difficulties, just as is seen with ritual actions. He further clarifies that there are important distinctions in these paths. When the soul reaches its ultimate goal, its emergence into that state is as described in the scriptures—it arises from the very word of the teaching. Thus, the soul is declared liberated, as the sacred texts affirm. It is indeed the self that is liberated, as the context of the teachings makes clear. This liberated self is seen as undivided, one without a second. Jaimini, another sage, holds that liberation comes through Brahman, supported by scriptural explanations and similar teachings. Audulomi, however, teaches that it is by pure consciousness alone, for that is the very nature of the self. Yet Badarayana reconciles these views, saying there is no contradiction, for the scriptures and the soul’s prior existence support both perspectives. Furthermore, the liberated soul attains its state by mere intention, just as the scriptures describe—there is no need for external means. In this state, the soul is without any other ruler; it is completely free and sovereign. Badari asserts that in liberation, there is the absence of any controlling authority, for so the teaching declares. Jaimini, however, maintains that some deliberation and reflection remain, suggesting a subtle presence of agency. Badarayana harmonizes these views, stating that both kinds of experience are possible, much like the twofold nature of the twelve-day sacrificial rite. When the body is no longer present, the soul’s state is likened to twilight—a gentle and reasonable transition. When the body is present, the soul’s experience is like waking, vivid and clear. Ultimately, the soul’s absorption into Brahman is like the flame of a lamp merging into the light, as revealed in the scriptures. The dissolution of individuality and the attainment of liberation are shown to depend on either the presence or absence of the body. However, apart from the activities of the world, there is no further action, for the context and the nature of liberation indicate that worldly action is no longer present. If one argues that only direct scriptural instruction leads to liberation, this is not entirely so, for such teachings apply only to those still within the sphere of worldly existence. Moreover, the liberated state is described as being associated with transformation, as the soul transcends its previous condition. Both direct perception and inference support this truth, and the sign of liberation is the mere similarity of enjoyment—no longer bound by worldly pleasures or pains. Above all, the scriptures declare repeatedly and unequivocally: there is no return for the liberated soul. Once attained, liberation is eternal, and the soul never falls back into the cycle of birth and death.