In plain words
Thinking of God with Bhakti, performing his daily duties, to that Janaka, through rāja yoga, came Mokṣa, which is so hard to reach.
Janaka showed that thinking of God with Bhakti while performing one's daily duties is that very rāja yoga. While learning the studies that are your duty, you must show your ideals in your outer life and go on experiencing the Ānanda of the Ātma within. That itself is the first duty of students.
The transformation of man is itself the transformation of the universe. So if man is transformed, the whole country is transformed. But today's man is ready for food and away from work. Food itself, seeing those who do their work, comes looking for them. The idler who does no work goes looking for food. The one who goes about looking for food is an idler. The one whom food comes looking for, he alone lives by work. By doing our work we suffer no lack at all. We need not scramble at all for the sake of food. We need not worry. He has given two hands. One stomach. If the hands work to the full, will the stomach not be filled? We are giving our two hands a rest. We must become people who live by work. That alone is our right. When we recognise this principle of karma well, we will be able to practise our Dharma well.
That itself is the first sūtra of the Brahma Sūtras. Athāto brahma jijñāsā. Athaḥ, antaḥ, brahma, jijñāsā, they said. The principle of these four words is contained in the principle of the jīva. So today we must look on the whole of creation as vilakṣaṇa. Our conduct must be salakṣaṇa. Our sense of the body must be alakṣaṇa. One is vilakṣaṇa. The second is salakṣaṇa. The third is alakṣaṇa. Creation is vilakṣaṇa. We must recognise that all this is the form of God. That itself is viśvaṃ viṣṇu svarūpaṃ. We must recognise the whole world as the form of Viṣṇu. Our conduct is salakṣaṇa. Our conduct must be free of fault, so that no one can point a finger at it, white as white paper. Even a small spot on a white wall shows. In the same way, if we keep our heart a salakṣaṇa heart, the body becomes alakṣaṇa. Only then will we not sink in desires bound up with the delusion of the body. The body is certainly most necessary. It is an instrument. It is through this instrument itself that we must reach the sacred state. We must surely look after its health and the conditions it needs. But on what is the aim? The aim must be on the vilakṣaṇa. If instead we make the vilakṣaṇa alakṣaṇa and take the salakṣaṇa as avalakṣaṇa, and still want ourselves alone to be lakṣaṇa, is that a thing that can be done!