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 Ashram-anaasramum-dhyaanam-chitah-savikartam-varjnam-viklpam-mam-veeksha-atah-evam-eva-aham-aasthitah:/12,5/.

 Ashram = a stage of the life, anaasramum = no stage of the life, dhyaanam = life in the concentration, chitah = consciousness, savikartam = accepted, varjnam = not accepted, viklpam = not  right path of thought  , mam = my, veeksha = observed, atah = those, evam = in this way, eva = surely, aham = aspect of personality of the life [I am], aasthitah = in right path of thought of complete life.

  Translation:   A stage of the life  is accepted or not accepted,  no stage of the life  is accepted or not accepted, life in the concentration   is accepted or not accepted or  life in consciousness   is accepted or not accepted, is not  right path of thought of complete life. In this way, surely, the aspect of personality of the life [I am of Janaka] is in resting  right path of thought of  complete life. The four stages of life, life without stages, life without stages , life  in concentration stage or life in consciousness stage  —nothing but is distractions of thought. I am forever here resting in complete life./12,5/.

  Right path of thought of complete stage of life.:  Janaka indicates that the stages of the human life are four categories.  The first stage is called the life of the student.  The second stage is called the life of family.  The third stage is called the life of concentration.  The fourth stage is called the life of consciousness.  All these stages of the life are lived with active thought of aspect of personality of the life [I am].  To admit or prohibit a stage of the life is possible with active thought of aspect of personality of the life [I am].  To admit or prohibit a brain in the concentration is possible with active thought of aspect of personality of the life [I am].  All those are felt like not  right path of thought in him, thus he is rested in the complete aspect of the life.  In this way, surely, his aspect of personality of the life [I am of Janaka] is in right path of thought of complete life.

  Janaka indicates that he feels even the practice with the concentration also has the reference to the thought of thought of the active aspect of personality of the life has [I am of Janaka].  He observes that the bearing in thought to practice the concentration also disturb calms of the complete of the life.  Surely, in this way, the aspect of personality of the life [I am of Janaka] is firmly rested in the complete of the life.