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Mayi-anantah-mahaambhodho-vishvam-naam-vikalpanaa-atishaantah-nirakkarah-etate-eva-aham-aastitah:/7,3/.

 Mayi = in my way of the human  life, anantah = unlimited, mahaambhodho = vagueness of the ocean, vishvam = world, naam = name, vikalpanaa = imagined, ATI = strongly, shaantah = peaceful, nirakkarah = not formed world, etate = this, eva = only, aham = way of the human  life , aastihah = rested.

 Translation:  My way of the human  life is rise unlimited in vagueness of the ocean of the name of the imagined world. While the way of the human  life is carried in the strongly peaceful world and not formed world, this become rested. 7.3 .

  Interior way of the human  life: The ocean of the name of the imagined world continue to rise and fall into the thoughts from my way of the human  life. . But rise and the fall in the thoughts of my way of the human  life do not make any increase or do not fall into my absolute life. While my absolute life is camouflaged with the unlimited thoughts of the imagined names of the world, my way of the human  life become active. While my absolute life is in activity, my human  way with the thoughts unlimited of the names imagined of the world become rested. It is in the infinite ocean in the way of the human  life that imagination called the world takes place. My way of the human  life is supremely peaceful and formless, and as such  my way of the human  life is rested in my absolute life.


My  absolute life is not contained in the unlimited thoughts of the imagined names of the world, nor does any way of the human  life exist in it, for it is rested. So it is unattached to unlimited thoughts of the imagined names of the world and at peace, and as such my way of the human  life is rested  inn my absolute life. Truly my way of the human  life is pure consciousness, and the world is like a imagination show, so how could my way of the human  life could  imagine to take up to accept something or reject something , while rested in the

 My way of the human  life is in   the ocean without limits, in which imagination called the world takes place.  My way of the human  life is supremely peaceful and formless, and as such my human  aspect of life is rested in my absolute life.

 The Janaka disciple expresses his experiment of the interior way of the human  life to the  guru Astavakra on the state of dissolution of the thoughts of the way of the human  life.  It says that his way of the human  life is the unlimited ocean of the absolute life in which the direction of human  aspect of life is rested in the way of the human  life..  Because the ocean  of the way of the human  life is free of the names of imagination of world and of perception of the shapes of the objects, the way of the human  life alone is strongly calm and unformed.  When the name of the imagination of the shapes of the object of world disappear from the human  aspect of life, it also make way of the human  life strongly calms and unformed.  When the name of the imagination of the shapes of the object of the world appear in human  aspect of life, it make much and strongly agitated and formed. thoughts  that disturb  the absolute life

  The whole world and its shapes of object are simply perception of the thoughts of the way of the human  life that is blank of self absolute life..  And this perception is reached with the interior knowledge of the way of the human  life of the absolute life.  When the direction of the human  aspect of life becomes rested in the absolute life beyond any name of imagination, the whole world and its objects disappear from the process of thought.  In this way, the state of dissolution of the thoughts is reached where there is nothing to give up and nothing to be allowed. 

 The Janaka disciple expresses his experiment of the  interior knowledge in interior way of the absolute life by healing meditation that the thoughts of the objects of the world and the direction of the human  aspect of life rested in the way of the absolute life cannot appear simultaneously.  Following the appearance of thoughts, the absolute life in the way of the human  life disappear.  The thoughts of the forms appear in the external way of the human  life of the human  aspect of life which is blank in self healing simply like perception.  The rest of the direction of the human  aspect of life comes itself when one become free of the veil of the imagined thoughts of the shapes of the object of the world. 

 Thus when one rests the ocean in the  way of the human  life , the direction of the state of absolute life is reached where there is nothing to give up and nothing to be allowed. Janaka clamed  that its way of the human  life is supremely peaceful and formless, and as such  its way of the human  life is rested in  absolute life.  

The  way of the human  life with unlimited in vagueness of the ocean of the name of the imagined world holds that the human  is the primary unit of reality and the ultimate standard of value. This view does not deny that absolute life exist or that people benefit from living in them, but it sees absolute life as a collection of individuals, not something over and above them.
The  way of the human  life with unlimited in vagueness of the ocean of the name of the imagined world ,see people dealing primarily with reality; other people are just one aspect of reality. This  way of the human  life holds that every person is an end in himself and that no person should be sacrificed for the sake of another. Absolute life holds that the needs and goals of the human  are subordinate to those of the larger group and should be sacrificed when the collective absolute life so requires.

The  way of the human  life with unlimited in vagueness of the ocean of the name of the imagined world holds that the human  is the unit of achievement. While not denying that one person can build on the achievements of others, human  life points out that achievement goes beyond what has already been done; it is something new that is created by the human . Absolute life, on the other hand, holds that achievement is a product of absolute life. In this view,  human life  is a temporary spokesman for the underlying, collective process of progress.