O Rama, consider this: when my body is burned by one person and cherished by another, both actions are, in truth, my own doing. In such a case, what order or certainty can there be in the experiences of pain and pleasure? Even as happiness and sorrow expand and contract within me, as the world’s web arises and dissolves, if one thinks, “I am the doer,” then truly, what fixed order can there be in the inner play of pain and pleasure? When the play of fatigue and delight—born from the sense of self-agency—subsides of its own accord, what remains is only equanimity. This equanimity toward all things is the true, supreme state; when the mind abides in it, suffering is no longer experienced. Or, Rāghava, you may renounce all notions of agency and non-agency alike. Abandon everything, absorb your mind wholly, and remain firm in your true nature. The vision that lingers on distinctions—“This is me, this is not me; I do this, I do not do this”—never brings true satisfaction. The notion “I am the body” is like a thread binding you to time, a snare in the great wave, a series of sharp, sword-leaved forests. This notion must be abandoned with every effort, even if all else is destroyed; it should not be touched, just as one would not touch a piece of flesh offered by an outcaste. When that notion is cast far away, like a fleeting crimson line in the vision, then the supreme insight arises—like moonlight shining forth when the clouds have vanished. Knowing clearly within, “I am not the agent, nor am I this, nor that,” or resolving, “I am the agent, I am all this,” or even, “I am someone, I am no one”—stand firm in your highest state, as those who know the path and the best of sages abide in their own place. At this, Rama spoke: “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, by your words, Brahman has entered my heart, just as water cools the earth through streams. Because of indifference and lack of desire, the Self neither enjoys nor acts; yet, as the cause of the entire world, the divine one both enjoys and acts. But, O Lord, a strong doubt still 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?” To this, the sage replied, “At the time of conclusion, O Rama, I will explain to you 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. Even those, abandon inwardly, while outwardly acting through them; within, remain with all agitation stilled, established only in the tendency of pure consciousness. Then, abandoning even that, which is accompanied by mind and intellect, remain firmly established in samadhi; whatever remains to be abandoned, abandon that as well. Abandon completely, from the root, all imagination of consciousness and mind, all darkness of manifestation, all tendencies and their sources, along with the prior movement of breath. Having abandoned all completely from the root, you become like clear space, with a tranquil mind; O wise one, become that without delay. The great-minded one who has completely abandoned everything from the heart and remains without agitation is liberated, the supreme lord. Whether he engages in meditation or in actions, or refrains from them, the one whose heart is free from all objects is liberated, possessing the highest intention. For him, there is no purpose in inaction, nor any purpose in actions; nor in meditation or recitation, whose mind is free from impressions. Scriptures have been thoroughly examined and discussed for a long time, but apart from abandoning impressions through silence, there is no supreme state. All that is seen and all that is to be seen has been observed, wandering through the ten directions, yet only a few people perceive things as they truly are. Whatever is seen, wherever one goes, apart from what is desired or undesired, a person does not strive for anything else there. Thus, O Rama, abide in this wisdom, and be free.