Following Janaka's Path to Self-Knowledge

Day 151

Following Janaka's Path to Self-Knowledge

Vasistha exhorts Rama to emulate King Janaka's path to self-realization.

Self-Inquiry and Liberation

Vasistha emphasizes the importance of self-inquiry (Atma Vichara), similar to King Janaka's approach. Through persistent self-reflection, one overcomes the limitations of the senses and attains self-satisfaction (Atma Tarpana). This realization of the infinite Self (Ananta Atman) extinguishes sorrow, eliminates delusion, and brings an end to suffering. Vasistha urges Rama to be like Janaka and discover the Self within the inner light (Atma Jyoti).

Self-Effort, Not External Practices

Vasistha underscores the significance of self-effort (Atma Nishtha) through self-inquiry. Neither gods, rituals, wealth, nor family offer liberation. Only by overcoming the fear of illusion (Maya Bhaya) can one attain self-knowledge (Atma Jnana). Vasistha warns Rama against following the misguided teachings that rely on external practices.

Crossing the Ocean of Illusion

Vasistha emphasizes the need for supreme wisdom (Parama Jnana) to transcend the illusion of the world. True perception arises when one sees the Self with the Self alone (Atma Atmana Pashyati), uninfluenced by sensory distractions. He recounts King Janaka's attainment of self-knowledge, where wisdom seemingly descended from heaven.

Dispelling Ego and Illuminating the Self

Vasistha explains that cultivating Janaka's wisdom kindles the inner light (Atma Jyoti), dispelling the illusion of the world. Letting go of the limited ego-sense (Ahamkara) reveals the all-pervading infinite consciousness. Vasistha instructs Rama to abandon the false ego within himself, just as Janaka did. This will allow the supreme light of self-knowledge (Atma Jnana) to shine brightly. Ego is described as the densest darkness, and its removal allows the inner light to illuminate on its own.

Freedom from Craving and Anxiety

Vasistha identifies the true source of bondage: the craving for acquisition (Grahana) and the anxiety to avoid the undesirable (Tyaga Ichcha). He advises Rama not to succumb to these anxieties or desires, but to find peace in what remains (Shishta).

Equanimity and the End of Duality

Vasistha explains that those free from the urges of acquisition and rejection (Dwandva Rahita) neither desire nor renounce anything. True peace of mind (Shanti) arises only when these dualities are eliminated. He emphasizes that concepts of right and wrong, gain and loss, are irrelevant in the absolute reality of Brahman, which is both one and many. Equanimity cannot exist in a mind swayed by desirable and undesirable thoughts.

Natural Qualities of the Liberated One

Vasistha describes the natural qualities that blossom in one who is free from the instincts of acquisition and rejection:

• Desirelessness (Vairagya)
• Fearlessness (Abhaya)
• Steadfastness (Dhriti)
• Equanimity (Samata)
• Wisdom (Jnana)
• Non-attachment (Anasakti)
• Non-action (Akarma)
• Goodness (Satwa Guna)
• Absence of perversion (Vikara Rahita)
• Courage (Saha)
• Endurance (Kshama)
• Friendliness (Maitri)
• Intelligence (Prajna)
• Contentment (Santosha)
• Gentleness (Mridu)
• Pleasant speech (Madhur Vani)

Vasistha clarifies that these qualities arise spontaneously and are not pursued intentionally.

Conquering the Mind and the World-Appearsnce

Vasistha instructs Rama to restrain the outward flow of the mind (Chitta Nishedha), akin to damming a river. He advises turning the mind inwards (Antar Mukhi) for self-reflection, even during daily activities. Vasistha emphasizes the importance of using the sharp sword of wisdom (Jnana Khadga) to sever the net of conditioning (Samskara Jala), the root cause of the world-appearance (Maya Lok).

He instructs Rama to cut down the mind with the mind itself, to attain purity (Shuddhi) and remain established in that state. This self-destruction of the mind negates the mind itself, ultimately destroying the world-appearance. With the elimination of the world-appearance, delusion ceases to arise,