Insentient body cannot become the sentient Self. Body and its limbs move and vibrate. Mind and intelligence also seemingly do their work like thinking, knowing, etc. But all these do not involve the Self, the pure Consciousness. Self is aloof and unaffected.

To consider the Self as acting, enjoying or suffering is wrong. Conversely to think of any non-activity as a contrast is also unfounded. Self alone is. All others are mere appearances. Whatever you attribute to them will have no meaning or relevance. Nonetheless, as ideas anything may crop up. Discreetly dismiss them all and preserve your clarity and confirmation.

Janaka, as he earlier denied the three states as well as turīya, the fourth, here denies the aparoksha too. We have three kinds of knowledge. First is pratyaksha, the senses bring. Sound, sight, touch, taste and smell come under this. Next is paroksha knowledge, mind and intelligence gain independently. Aparoksha is that knowledge, wherein mind and intelligence too do not work. It is the direct, sovereign perception, rising from the Self all by itself.

All mind modifications reflect plural knowledge, not singular, as the Self radiates. They cover and deflect. Phalam denotes such deflected awareness. All four are interconnected. Hence irrelevance of the first two will make the next also equally so. Janaka repudiates all alike, to emphasize how free is he, the Self!