AVG 3.2

Chapter 3 (Challenging The Seekers Understanding): Verse 2
आत्माज्ञानादहो प्रीतिर्विषयभ्रमगोचरे ।
शुक्तेरज्ञानतो लोभो यथा रजतविभ्रमे ॥ ३-२॥

PURPORT:
Alas, just as greed arises from the
illusion that mother-of-pearl
appears as silver to an inexperienced seeker;
so too arises the attachment to objects
of illusory perception from a
paucity of self-awareness.

TRANSLITERATION:
आत्माज्ञानात् अहो प्रीतिः विषय भ्रमगोचरे ।
ātmājñānāt aho prītiḥ viṣaya bhramagocare ।
शुक्तेः अज्ञानतः लोभः यथा रजतविभ्रमे ॥ ३-२॥
śukteḥ ajñānataḥ lobhaḥ yathā rajatavibhrame ॥ 3-2॥

MEANING:
ātmājñānāt (आत्माज्ञानात्) = from inexperience of self-awareness (compound of ātmā (आत्म) meaning self-awareness and ājñānāt (अज्ञानात्) meaning ignorance/inexperience)
aho (अहो) = Alas!
prītiḥ (प्रीतिः) = attachment/affinity
viṣaya (विषय) = theme/subject/domain
bhramagocare (भ्रमगोचरे) = perplexity and confusion in the objects of sense perception (compound of bhrama (भ्रम) meaning confusion/perplexity/hallucination and gocare (गोचरे) meaning object of sense perceptions)।
śukteḥ (शुक्तेः) = of the pearl oyster/of nacre (can be mistaken for silver - nacre is an organic-inorganic composite material produced by some mollusks as an inner shell layer)
ajñānataḥ (अज्ञानतः) = from inexperience and ignorance
lobhaḥ (लोभः) = avarice/greed
yathā (यथा) = as
rajatavibhrame (रजतविभ्रमे) = the illusion of silver compound of rajata (रजत) meaning silver and vibhrame (विभ्रमे) meaning perplexity arising out of an illusory phenomenon॥ 3-2॥

COMMENT:
Janaka (and by extension the seeker within all of us) ignores the truths offered up by our own inherently luminous self-awareness which on closer introspection will doubtless reveal that objects of desire lack any underlying fundamental essence. The emptiness of existent entities have various facets - an inner emptiness where objects lack any underlying fundamental essence; an outer emptiness as the form that objects assume is the form-name that we assign and designate; an emptiness of emptiness where we counteract the tendency of our minds to give the contingently designated term ‘emptiness’ any more importance than is needed and thus not mistakenly assign belief in that term to connote any overall ground-truth; emptiness of compounds and commixtures where we mistakenly tend to identify a fundamental essence either to the smallest parts that make up the whole or to the whole that is made up of smaller moieties; emptiness of concepts and phenomena supposedly having no beginning nor an end where we tend to mistakenly identify conceptual ideas like god, creator, ego, spirit, soul, universe, atoms, etc with an undying essence when all of such phenomena are manifestations of processes that are interdependent and are multifariously linked by trillions upon trillions of causal conditions.
Ashtavakra explains that once Janaka starts to understand phenomena around him as manifest in a perpetual dance of arising, enduring and ceasing based upon appropriate dependencies and conditions, then Janaka will start to see objects of his desire in a different light. A light that combines the impermanence associated with such entities with the dependently arisen aspects of the same entity.