Listen, O Rama, as the sage guides you upon the subtle chariot woven from the tale of Kadamba and Dashura. By journeying upon this chariot—the wisdom of their story—you shall soon reach that city, the supreme state, by which you become lord over the worlds yet to come. First, understand and discern: When you recognize that what you seek does not truly exist, let go of all attachment everywhere. For that which is not, holds no ground for those who inquire with clear vision. And if, on the other hand, what is seen does truly exist, what then has departed from you? Let it remain in the self; why bind yourself here, mistaking the fleeting for your own essence? Even if you are certain that this does not exist, how can attachment persist—whether to contemplation or to the world—amidst things stable or unstable? This world, O Rama, neither exists nor does it not exist; it is but an appearance, an arising from your own self, manifesting in this way. Nothing here is truly made by a doer, nor does it unfold by the designs of a non-doer. It simply shines forth by itself, transcending all notions of doer and deed. Let this web of the world be with or without a doer—do not associate your pure mind with it in any way. The self, devoid of all senses, moves here like something inert amidst action; I see it as non-doer, and the world as arising merely by coincidence. Whatever appears through the meeting of circumstances, in whatever manner, only a child binds himself to it through contemplation—not the wise. This world, O Rama, is never truly peaceful, nor does it ever perish. It is endlessly perceived and imagined, again and again. It never truly exists, nor is it imperishable; it is always diminishing, subject to destruction, and thus we know it is not eternal. But when the doer here is free from fever—having transcended all the senses and their domains—he never grows weary, even while acting. Thus, this established order is mature, governed by being and non-being. Such a state, arising from the mind, is stable and enduring, and does not perish. A hundred autumns, a century of years, is but a fragment of endless time. Whoever relies on such a long lifespan, what do they truly gain? If the states of the world are stable, attachment to them is not fitting; for how can there be true union between the inert and the conscious? If the states of the world are unstable, attachment to them is equally unwise; in the end, unstable things—like foam—bring only sorrow. O mighty-armed one, the bond of attachment between the self and the states of the world shines neither among the stable nor the unstable, just as there is no bond between foam and mountain. Though the self is the doer of all, it acts as if it does nothing, remaining perfectly indifferent—like a lamp shining upon its surroundings. Acting, it does nothing; just as the sun carries out the day’s work, moving, yet unmoving, always established in its own place. This world appears to have arisen from somewhere, like a whirlwind, a water-eddy, or the wind in a dust-storm, all spread out by coincidence. If, O Rama, you have determined this with skill and examined it with a mind purified by right knowledge, then mental construction is not appropriate regarding the object. What place is there for imagination in a firebrand circle, in a dream, or in a delusion? A being who has suddenly appeared is not a vessel for friendship, nor is one who has taken refuge in the web of the world, which is of the nature of illusion. Just as you do not rely on heat in the moon, coolness in the sun, or water in a mirage, so too do not place reliance on worldly existence. As you see the person of thought, the people of dreams, or the confusion of two moons, so should you see this world, which is born of imagination. Abandoning inner attachment, which is woven from the splendor of imagination, be who you truly are in this world, O sinless one, and play freely. For the self established in non-doership, even while performing actions and abiding within all states and transcending all, there is neither doership nor agency. This order arises merely by proximity, just as illumination appears simply by the presence of a lamp. Just as, by the mere presence of clouds, the white jasmine flowers bloom on their own, so too, by the mere presence of the self, the three worlds exist by themselves. Just as the sun, devoid of all desire, remains in the sky, yet the glory of activity arises when the god exists, so too does action occur. Just as radiance arises from a jewel simply by its presence, so too does this multitude of worlds exist merely by the being of the divine. Therefore, in the self, both doership and non-doership are established; being non-desirous, it is a non-doer, yet by mere presence, it is a doer. Because it is beyond all the senses, it is neither doer nor enjoyer nor the cause of beings; but when associated with the senses, it alone becomes the doer and enjoyer. O sinless one, only two states exist in the self: doership and non-doership. Whichever you perceive as leading to the highest good, take refuge in that and remain steadfast. With the firm conviction, “I am non-doer everywhere,” even while performing actions that arise by the force of circumstance, you remain untouched. When, with the awareness “I am non-doer everywhere,” the desire for enjoyment arises, it becomes insipid for the person whose mind does not engage in it. Where there is the firm understanding, “Here I do nothing at all,” who would pursue or abandon the multitude of enjoyments there? Therefore, one should always contemplate, “I am non-doer”; by this, only supreme equanimity, called the nectar of immortality, remains. But if you wish, O Rama, to abide in the state of “I do everything,” with the notion of being the great doer, know that as the highest as well. Where you perform this entire illusory world, how can there be a sequence of attraction and aversion for another, since no one else truly exists? Thus, O Rama, the wise walk freely in the world, untouched by its illusions, established in the knowledge of the self’s true nature—beyond doership and non-doership, beyond attachment and aversion, ever free.