IV 37 yena sabdam rasam rupam gandham janasi raghava
so yamatma param brahma sarvam apurya samsthitah (7)
Thus, this world-appearance comes and goes as the very nature of the infinite consciousness.
Being non-different from the infinite consciousness this world-appearance has a mutual causal relationship with it - arises in it, exists in it and is absorbed in it.
Though like the deep ocean it is not agitated, yet it is agitated like the waves appearing on the surface. Even as one who is intoxicated sees himself as another person, this consciousness, becoming conscious of itself, considers itself as another.
This universe is not real, nor is it unreal: it exists in consciousness, yet it does not exist (independently) in consciousness.
Though appearing to be an addition to consciousness, it does not exceed consciousness.
The relationship is like ornaments and gold.
This self, the supreme Brahman which permeates everything, is that which enables you to experience sound, taste, form and fragrance, O Rama.
It is transcendental and omnipresent; it is non-dual and pure.
In it there is not even a notion of another.
All these diversities like existence and non-existence, good and evil, are vainly imagined by ignorant people.
It matters not whether this imagination is said to be based on the not-self or the self itself.
Since there is nothing other than the self, how can there be desire for another?
Hence, notions like 'This is desirable' and 'This is undesirable' do not touch the self.
Since the self is desireless and because the doer (the instrument of action) and the action itself are also non-dual, it does not get involved in action.
Since that which exists and that in which it exists are identical, one cannot even say it is.
Since in it there is no desire whatsoever, there is no notion of inaction in it.
There is naught else, O Rama.
You are the very existence of this absolute Brahman.
Therefore, free yourself from all notions of duality and live an active life.
What have you to gain by doing all kinds of actions again and again?
And, what will you gain by desiring to be inactive?
Or, by adhering to scriptures?
O Rama, rest in peace and purity like the ocean when it is not agitated by wind.
That self, by which everything is completely permeated, is not to be gained by travelling far and wide.
Do not let your mind wander among the objects of the world.
You yourself are the supreme self, the infinite consciousness; you are naught else!