IV 55 56 karta na smi na ca hamasmi sa iti jnatvaivamantah sphutam
karta ca smi samagramasmi taditi jnatva thava niscayam
ko pyeva smi na kincidevamiti va nirniya sarvottame
tistha tvam svapade sthitah padavido yatrottamah sadhavah (56/49)
Hearing the sage's words, I descended upon that Kadamba tree.
For a considerable time, the three of us discussed self-knowledge, and I awakened in them the supreme knowledge.
Then I took leave of them and went away.
O Rama, this is meant to illustrate the nature of the world-appearance.
And therefore, this story is as true as the world itself!
Even if you believe that this world and yourself are real, then be it so; rest firmly in your own self.
If you think that this is both real and unreal, then adopt the appropriate attitude to this changing world.
If you believe that the world is unreal, then be firmly established in the infinite consciousness.
Similarly, whether you believe that the world has had a creator or not, let it not cloud your understanding.
The self is devoid of the senses.
Hence, though the doer of everything, he is as if inert.
One enjoys a life-span of just a hundred years.
Why does the immortal self run after the sensual pleasures during this brief period?
If the world and its objects are real, even then it does not stand to reason that the conscious self should seek the inert objects!
And, of course, if they are not real, nothing but unhappiness can result from their pursuit.
Give up the desires of your heart.
You are what you are in this world.
Knowing this, sport in this world.
In the very presence of the self, all activities take place in this world, just as in the very presence of a lamp there is light.
The lamp has no intention to shine.
Even so, the self does not intend to do anything, and yet everything happens in its very presence.
You may adopt one or the other of the two attitudes:
(1) I am the omnipresent being that does nothing, and
(2) I am the doer of all actions in this world.
In both cases you will arrive at the same state of perfect equanimity, which is immortality.
You will be free from likes and dislikes, attraction and aversion.
You will be rid of foolish feelings like "Someone served me", or "Someone else hurt me".
Hence, O Rama, you may feel, "I am not the doer, I do not exist", or "I am the doer and I am everything ".
Or enquire into the nature of the self - "Who am I?" - and realise "I am not any of this that is attrbuted to me."
Rest established in the self which is the highest state of consciousness, in which the best among the holy men who know of this state ever dwell.