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9.  Janaka describes his state of realization


Janaka describes his state of self-realization:

I have turned the mind away from dwelling on deeds, words and thoughts, knowing them to belong to the relative plane and not to my true self. Thus, I have become intolerant first of external activities, then of unnecessary speech, and finally of all thoughts. Devoid of all actions, either physical, vocal or mental, I abide in the quietude of my self.

The eternal self is beyond mind and speech; it cannot be an object of perception. When I am firmly established in the knowledge the self, knowing myself and everything to be the one self, then what can I still perceive and through what shall I perceive it? Then what can I still know and through what shall I know it? Free of all attachments, my mind remains one-pointed and empty, abiding steadily in the self.

To the ignorant man, distractions involving people and worldly objects are superimposed on the mind, and he must make an effort to concentrate the mind and inhibit any thoughts that may arise. But to one who is established in the absolute, such attempts at concentration are meaningless. Effortlessly, I abide in the self.

Being the one self, forever perfect and all-pervasive, what would I accept and what would I reject, what would give me joy and what would give me sorrow? Being ever unaffected and unattached I am at peace in my unfathomable self.

Abstention from action is as much the outcome of ignorance as the performance of action. In the eternal self there can be neither action nor abstention from action. Being unattached and beyond action, I firmly abide in my truth.

Of what benefit is it to use thoughts to think of the infinite, the unthinkable? To realize the absolute, I venture beyond all thoughts and become the absolute itself. Unbounded by the mind, free of all thoughts, I firmly abide in my self.

Blessed is the man who through his spiritual efforts has discovered the self, beyond all actions, words and thoughts. But more blessed is he who has become totally dissolved in the self and has become one with the absolute, his own natural state.

The tranquillity that comes when one is firmly established in the self is extremely rare, even for those who have fully renounced the world. One who has realized the self and knows that there is nothing but the self, sees that renunciation, just like attachment, is steeped in relative existence and springs from ignorance. Having given up both attachment and detachment I live happily.

In the struggle to realize the self, the body wearies from doing penance, the tongue wearies from repeating mantra and the mind wearies from practicing concentration. Being ever established in the absolute I have no striving and thus live happily.
The true self remains ever unattached and nothing whatsoever is done by it. The body alone acts, owing to its past karma. Knowing this, I am not involved with action or inaction and live happily.

Aspirants still deluded by body-consciousness, will be concerned with the activities of the body. Some will insist on the performance of actions to gain spiritual merit while other will uphold the cessation of all actions as the best spiritual practice. But, having no identification with body, mind or senses, and having nothing to gain or lose by actions or inaction, I neither act nor refrain from acting, and live happily.

Who I am is unaffected by what this body does, whether it stays here or goes there, whether it is awake or asleep. No good or evil can accrue to me, whatever happens to it. Therefore, whether the body stays or goes or sleeps, I remain unaffected and live happily.

Good and evil, pleasure and pain come and go. These are qualities associated with the inconstant world; they have no relationship to the immutable self. Those who are of the world strive to do good to gain happiness, and they shun evil to avoid pain. But, I am not concerned with thoughts of good and evil, pleasure and pain. I abide in the self and live happily.

He who is empty-minded by nature, who has no desire for worldly objects and is ever immersed in the consciousness of the self, becomes released from all the effects of his past actions, both good and evil, and therefore, is freed from the cycle of birth and rebirth. As long as his body remains he is casually aware of the world, but he is totally unaffected by it, ever abiding in his truth. Even when asleep he remains awake to the self.

Where are my riches, where are my properties, where are my friends, where is my knowledge, where are the sense-objects to distract me from the self? Where even are the scriptural teachings to point me to the self, when all desire has melted away? Having realized the self, who is the supreme lord and witness, and having become indifferent to both bondage and liberation, I feel no anxiety for emancipation.

The behavior of one who is devoid of doubts inwardly, but who outwardly moves about like any ordinary person, cannot be understood by one who is not like him, for the emancipated one's outer ways are no sure clue to his inner illumination. Under all circumstances he remains the same, ever established in the absolute. To understand such a one you must know your self.

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