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Shloka 21

जनक–ब्राह्मणसंवादः

Viṣaya, Mamatva, and Self-Mastery

नाहमात्मार्थमिच्छामि स्पर्शास्त्वचि गताश्न ये । तस्मान्मे निर्जितो वायुर्वशे तिष्ठति नित्यदा

nāham ātmārtham icchāmi sparśās tvaci gatāś ca ye | tasmān me nirjito vāyur vaśe tiṣṭhati nityadā ||

Janaka said: “I do not seek for myself the pleasures born of touch that arise when contact reaches the skin. Therefore, having conquered the vital wind, I keep it always under my control.”

not
:
TypeIndeclinable
Root
अहम्I
अहम्:
Karta
TypeNoun
Rootअहम्
Formcommon, nominative, singular
आत्मार्थम्for my own sake
आत्मार्थम्:
Karma
TypeNoun
Rootआत्मार्थ
Formmasculine, accusative, singular
इच्छामिI desire
इच्छामि:
TypeVerb
Rootइष्
Formpresent indicative, 1st, singular, parasmaipada
स्पर्शाःtouches; contacts
स्पर्शाः:
Karta
TypeNoun
Rootस्पर्श
Formmasculine, nominative, plural
त्वचिin/on the skin
त्वचि:
Adhikarana
TypeNoun
Rootत्वच्
Formfeminine, locative, singular
गताःgone; having reached
गताः:
TypeVerb
Rootगम्
Formक्त (past passive participle), masculine, nominative, plural
अश्नeat; consume
अश्न:
TypeVerb
Rootअश्
Formpresent (injunctive/imperative-like usage), 2nd, singular, parasmaipada
येwhich; those who/that
ये:
TypePronoun
Rootयद्
Formmasculine, nominative, plural
तस्मात्therefore; from that
तस्मात्:
Apadana
TypePronoun
Rootतद्
Formmasculine/neuter, ablative, singular
मेof me; my
मे:
TypePronoun
Rootअस्मद्
Formgenitive, singular
निर्जितःconquered; subdued
निर्जितः:
TypeVerb
Rootनि√जि
Formक्त (past passive participle), masculine, nominative, singular
वायुःwind; vital air
वायुः:
Karta
TypeNoun
Rootवायु
Formmasculine, nominative, singular
वशेunder control; in subjection
वशे:
Adhikarana
TypeNoun
Rootवश
Formmasculine, locative, singular
तिष्ठतिstands; remains
तिष्ठति:
TypeVerb
Rootस्था
Formpresent indicative, 3rd, singular, parasmaipada
नित्यदाalways
नित्यदा:
TypeIndeclinable
Rootनित्यदा

जनक उवाच

J
Janaka
V
vāyu (vital wind/breath)
T
tvac (skin)
S
sparśa (touch)

Educational Q&A

Janaka teaches mastery over sense-pleasures: he refuses to pursue tactile enjoyment for personal gratification, and links this detachment to inner discipline—keeping the vital breath (vāyu/prāṇa) under control. The ethical point is that freedom comes from restraint and non-indulgence, not from chasing sensory contact.

In this passage Janaka speaks as a moral exemplar, describing his own practice: he does not seek pleasures arising from touch, and as a result of this disciplined stance he claims to have subdued the ‘vāyu’ (vital wind/breath), which remains continually under his command—signaling yogic steadiness and self-mastery.