AVG 2.6

Chapter 2 (The Seekers Joy at Self-Cognizance): Verse 6
यथैवेक्षुरसे क्लृप्ता तेन व्याप्तैव शर्करा ।
तथा विश्वं मयि क्लृप्तं मया व्याप्तं निरन्तरम् ॥ २-६॥

PURPORT:
Just as sugar produced from the sugarcane
is thoroughly infused within its juice;
similarly so, the universe is produced in me, and
is wholly permeated by me uninterruptedly.

TRANSLITERATION:
यथा एव इक्षुरसे क्लृप्ता तेन व्याप्ता एव शर्करा ।
yathā eva ikṣurase klṛptā tena vyāptā eva śarkarā ।
तथा विश्वम् मयि क्लृप्तं मया व्याप्तम् निरन्तरम् ॥ २-६॥
tathā viśvam mayi klṛptaṃ mayā vyāptam nirantaram ॥ 2-6॥

MEANING:
yathā (यथा) = as
eva (एव) = just
ikṣurase (इक्षुरसे) = in the juice of the sugar-cane (compound of ikṣu (इक्षु) meaning 'sugarcane' and rase (रसे) meaning 'within the juice')
klṛptā (क्लृप्ता) = produced
tena (तेन) = with that (as in within that juice)
vyāptā (व्याप्ता) = pervaded/spread through/infused/permeate
eva (एव) = thoroughly/utterly
śarkarā (शर्करा) =  sugar ।
tathā (तथा) = similarly/so
viśvam (विश्वम्) = universe
mayi (मयि) = in me
klṛptaṃ (क्लृप्तं) = produced/created
mayā (मया) = by me
vyāptam (व्याप्तम्) = pervaded
nirantaram (निरन्तरम्) = without interval/continuously/through and through ॥ 2-6॥

COMMENT:
This verse is a beautiful illustration of Janaka's supreme feeling of oneness with the universe where he maintains that there is no divergence between his own perceptual awareness of the universe that is generated by his self-model and the fact that the same universe is wholly permeated by him without interruption. The metaphor used to drive this point home is lucid and commonsensical in its clarity of vision - that of the sweetness of the sugar produced from the sugarcane juice utterly permeating all of the juice distilled from the sugarcane.
Looking back, it is now clear that the last three verses dealt with the concept of oneness; starting with the foam, bubbles, waves and water to the metaphor of the woven thread forming the fabric to the implied comparison using sugar cane juice and sugar.
In each of these three verses, the over-riding theme is one of a seamless inter-mixing of the observer (Janaka) and the perceived (the universe as generated by the self-model of the observer). Using these implicit correlations and metaphors, Janaka understands that all manifest phenomena are (at the end of the day) emergent complexity that arises in a dependent manner based upon prior inter-related processes, states and conditions. The emergent universe thus can be construed to have been erected upon an inter-dependent network of parts that are contingent upon each other (of which Janaka himself is but an interdependent moiety).
The additional motif that colors all three of these verses is the illusory and probabilistic nature of manifest reality and the simple truth is that one cannot make absolute statements about any phenomena whatsoever (be it the universe or the aurora in the skies or the purported soul within us). The traditional understanding that whatever we experience in our interactions with the world (and universe at large) has some underlying reality and a concrete existence independent of our observations/experiences is not true. It is now understood that the phenomena that we are observe are directly affected by the very process of our observing them (cue the Uncertainty Principle). This means that our observations are not objective and independent but relative. Put another way, one cannot make any statement and refer to the same an absolute fact – every statement, every sentence, every word stands contingent upon a framework of understanding that is built up in a dependent manner – this is the case with linguistics or with any other field of enquiry. This may be said about time and space too; the thinking that time and space are absolute universal phenomena and that the passing of time and the idea of space is the same for all people under all circumstances is untrue. It is now clear that the rate of passing of time is relative to its observer and space is curved by the presence of mass (cue the Theory of Relativity here). Indeed, at the level of subatomic events, causality itself, one of the fundamental planks upon which the erstwhile world-view was constructed become absurd. At this level, we can no longer speak of individual events and their causes. All we can do is to measure groups of events and assign probabilities of interaction and dependence to them. Thus we find causality being replaced by probability of interaction. We find that the nature of reality is not absolute in any sense of the word, but is relative in every sense of the word. The maxim that all reality is interaction is indeed true.

NOTES:
"What we normally call the mind is the deluded mind, a turbulent vortex of thoughts whipped up by attachment, anger, and ignorance. This mind, unlike enlightened awareness, is always being carried away by one delusion after another. ...Yet, however strong these thoughts may seem, they are just thoughts and will eventually dissolve back into emptiness. Once you recognize the intrinsic nature of the mind, these thoughts that seem to appear and disappear all the time can no longer fool you. Just as clouds form, last for a while, and then dissolve back into the empty sky, so deluded thoughts arise, remain for a while, and then vanish into the voidness of mind; in reality nothing at all has happened. When sunlight falls on a crystal, lights of all colors of the rainbow appear; yet they have no substance that you can grasp. Likewise, all thoughts in their infinite variety - devotion, compassion, harmfulness, desire - are utterly without substance. There is no thought that is something other than voidness; if you recognize the void nature of thoughts at the very moment they arise, they will dissolve. Attachment and hatred will never be able to disturb the mind. Deluded emotions will collapse by themselves. No negative actions will be accumulated, so no suffering will follow." – Dilgo Khyentse Rinpoche from the book "The Heart Treasure of the Enlightened Ones"

REFERENCES:
Momen, Moojan: Relativism: A Basis For Bahá'í Metaphysics
Schaffer, Jonathan: Monism: The Priority of the Whole