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 Haeyo-paadaeya-virhaat-evam-harsh-vishaadyoh:abhaavaat-adya-hae-brahman-evam-eva-aham-aasthitah:/12,4/.

 Haeyo=love, paadaeya = rejection of love, virhaat = free of the subject of, of the evam = in this way, hard = pleasure, vishaadyoh = rejection of pleasure, abhaavaat = being free, adya = now, hae = honorable, Brahman  = Brahma  that is inventor  of personality of the life in Hindu mythology, evam = in this way, eva = surely, aham = aspect of personality of the life [ I am ], aasthitah = resting united for peace.   

Translation:  Being free of the  subjects of love and rejection of love, so being free of the pleasures and rejection of the pleasure, now  I am in honorable Brahma  that is inventor  of personality of the life. In this way surely, the aspect of personality of the life [I am Janaka] is resting united for peace .

   Interior mental love :  Nothing to love, nothing to reject love. No pleasure, nothing to reject pleasure. I am here in honorable Brahma  that is inventor  of personality of the life. In this way surely, the aspect of personality of the life [I am Janaka] is resting united for peace .By relinquishing the sense of  love and rejection of love, and so relinquishing the sense of  the pleasures and rejection of the pleasure, now  I am in honorable Brahma  that is inventor  of personality of the life - I am now established.

 Janaka indicates that now, he is free of the love and rejection of love in subject as well as pleasure and rejection of pleasure in subject of  personality of the life [I am].  He calls with the respect as a  inventor  of personality of the life to Brahma .   .He says that in this way, his aspect of personality of the life [I am Janaka] is surely  resting united for peace.  Janaka indicates that these love and rejection of love to the things as well as the pleasures and rejection of the pleasure are dual of the thoughts of the opponents .  They are possible only when he identifies with knowledge thought of activates of the desires and the affection of the aspect of personality of the life.  But the life in honorable Brahma  that is inventor  of personality of the life do not have any thought of dual, are the perfect one, do not have anything to love and rejection of love, to have anything to lose or to gain and do not suffer misery. He feels plesasure and rested in it.  In this way, surely, his aspect of personality of the life is resting united for peace.

  Janaka indicates that as long as he had thought of the desires and the affection of his aspect of personality of the life [I am] other than the life in honorable Brahma  that is inventor  of personality of the life, the existing of the subject and the various subject of the subject according to the knowledge of thought are normal.  The affection in the thoughts with the love and no love with the  the subject is normal.  The feeling of pleasures in liked subject and feeling of no pleasure in hated  subject is normal.  But the moment, he rests in the life in honorable Brahma  that is inventor  , the aspect of personality of the life [I am] becomes resting united for peace itself. In this situation, affection to dual thoughts of love and rejection of love in subject and pleasures and sorrows of personality aspect of life disappear itself.  In this way, the love and rejection of love subject, and the pleasure and no pleasure of the thoughts do not affect him.  In this way surely, the aspect of personality of the life [I am Janaka] is resting united for peace.