Listen, O Rama, as the sage speaks of the mystery of the self and its relation to action and inaction. Just as a jewel radiates light effortlessly, merely by its presence, so too does the vast array of worlds arise and exist, sustained by the very being of the divine. In the self, both doership and non-doership are established; though it is free of desires and thus a non-doer, its mere presence makes it the doer of all. Because the self transcends all senses, it is neither the doer, nor the enjoyer, nor the cause of beings. Yet, when it associates with the senses, it alone becomes the doer and the 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. If you hold firmly the conviction, “I am the non-doer everywhere,” then even as actions arise through circumstance, you remain untouched. When the awareness “I am the non-doer everywhere” is strong, even if the desire for enjoyment arises, it loses its taste for the one whose mind does not engage with 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 the non-doer.” By this practice, only supreme equanimity remains—the nectar of immortality. Yet, 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. When you see yourself as performing this entire illusory world, how can there be attraction or aversion toward another, since no one else truly exists? When your body is burned by one and cherished by another, both are your own doing; so what order can there be in pain and pleasure? In the expansion of happiness and sorrow, in the arising and dissolution of the web of the world, thinking “I am the doer,” what order can there be in pain and pleasure within? When the play of fatigue and delight, arising from the sense of self-agency, subsides by itself, only equanimity remains. That equanimity toward all things is the true, supreme state; when the mind abides in it, it no longer experiences suffering. Or, Rāghava, renounce all notions of agency and non-agency. Having abandoned everything and absorbed the mind, remain firm as you truly are. The vision that dwells on thoughts such as “This is me, this is not me; I do this, I do not do this,” is not for satisfaction. The notion “I am the body” is the path of the thread of time, the snare of the great wave, the series of sword-leaved forests. That notion must be abandoned with every effort, even when all else is destroyed; it should not be touched, like a piece of flesh by an outcaste. When that notion is cast far away, like a crimson line in the vision, the supreme insight arises, like moonlight when the clouds have vanished. Knowing clearly within, “I am not the agent, nor am I this, nor that,” or, having resolved, “I am the agent, I am all this,” or, “I am someone, I am no one,”—stand in your highest state, as those who know the path and the best sages abide in their own place. At this, Rama responds, “O Brahman, what you have spoken is indeed true and beautifully expressed: the self is truly the non-doer and yet the doer; the enjoyer and yet the non-enjoyer; the sustainer of all beings. He is the lord of all, pervading everything, pure consciousness alone, the spotless state; the divine one whose own experience is his form, dwelling within all beings. O Lord, now Brahman has entered my heart, just as water cools the earth through streams, by your words. Because of indifference and lack of desire, he neither enjoys nor acts; yet, because he is the cause of the entire world, the divine one both enjoys and acts. But, O Lord, a strong doubt remains in my heart; please dispel it with your words, O Brahman, as sunlight and moonlight dispel darkness. This is real, and this is unreal; this is ‘I’, this is ‘you’; this is one, this is another—such endless distinctions arise. In the one, all-pervading, peaceful reality, like mist in the sun, how does this first notion of ‘this’ become established in the self?” The sage replies, “At the time of conclusion, I will explain to you, O Rama, the answer to this profound question, and you will know it then. O Raghava, having attained the essential understanding of the means to liberation, you will then be truly fit to hear these questions and answers. Just as a young man is suited to the sweet songs of his beloved, so too is one with awakened vision suited to the highest answers to profound questions, O Rama. A tale filled with passion is wasted on children, just as exalted teachings are futile for those whose understanding is immature. At some particular time, something shines forth in a person; the fruit appears on the tree in autumn, not in spring. Words of instruction delight the mature, like colors on a pure cloth; and the stories of noble wisdom take hold in one who has realized the Self. I have previously spoken to you, in brief, the answer to this question; because it was not explained in detail, you have not clearly understood it. If you realize the Self by your own Self, O noble one, you will know the answer to this question yourself—of this there is no doubt. But when, at the time of conclusion, you have attained understanding, then, O noble one, this sequence of questions and answers should be explained to you in detail by me. The self knows itself by itself, for indeed the self is established in itself; being serene, the self attains itself. O Rama, I have explained to you this inquiry into doer and deed; one who understands this becomes free of tendencies and is without impressions. Bondage is truly the bondage of tendencies, and liberation is the cessation of tendencies; abandoning all tendencies, even the desire for liberation, let go. First, abandon the dark tendencies that are attached to sense objects; then, take up pure tendencies named after friendliness and similar qualities.” Thus, the sage guides Rama deeper into the heart of wisdom, showing him the path to equanimity and the realization of the self, untouched by the dualities of doership and enjoyment, and free from all tendencies.