AVG 3.3

Chapter 3 (Challenging The Seekers Understanding): Verse 3
विश्वं स्फुरति यत्रेदं तरङ्गा इव सागरे ।
सोऽहमस्मीति विज्ञाय किं दीन इव धावसि ॥ ३-३॥

PURPORT:
The perceived universe manifested
in apparent diversity all around us, is,
just as waves manifest within the ocean.
With the discernment of the truth
‘I am That’, why do you bustle and flee
like someone suffering and afflicted?


TRANSLITERATION:
विश्वम् स्फुरति यत्र इदम् तरङ्गाः इव सागरे ।
viśvam sphurati yatra idam taraṅgāḥ iva sāgare ।
सः अहम् अस्मि इति विज्ञाय किम् दीनः इव धावसि ॥ ३-३॥
saḥ aham asmi iti vijñāya kim dīnaḥ iva dhāvasi ॥ 3-3॥

MEANING:
viśvam (विश्वम्) = universe (as in perceived universe or the worlds of perception)
sphurati (स्फुरति) = to be evident or manifest/appears so
yatra (यत्र) = wherein/on occasion where
idam (इदम्) = this
taraṅgāḥ (तरङ्गाः) = waves
iva (इव) = like
sāgare (सागरे) = in the ocean ।
saḥ (सः) = that
aham (अहम्) = I
asmi (अस्मि) = am
iti (इति) = thus/this
vijñāya (विज्ञाय) = knowing/recognizable/discerned
kim (किम्) = why
dīnaḥ (दीनः) = helpless/afflicted/poor
iva (इव) = like
dhāvasi (धावसि) = run around/flee/bustle॥ 3-3॥

COMMENT:
The key message that Ashtavakra artfully delivers here is on the nature of the awareness that results from choiceless observation and introspection; Ashtavakra does this by comparing the multifarious manifestations within the perceived world (Vishvam) to the waves that seem to arise and abate within the ocean – yet seems to be subsumed by the ocean at the end of the process. The objects thus perceived and classified by our minds are purely based upon concepts and knowledge accrued by us previously allowing us to categorize (such) Vishvam into culturally appropriated into cubby-holes that we artificially create within our minds.

In extending the words, I want to say that one tends to forget that everything that we perceive, interact and act-upon is a creation of thought. One is born from thoughts and many seekers tend to pass-on from this world sheathed within the close (and somewhat comforting) confines of these same thoughts. Without thought, it can be said that one would not be here at all (in a subjective manner); one would not be here perceiving, judging, lusting, owning and thus imparting a sense of permanency on things; things that really arise, abide and dissipate all around us only exhibiting a characteristic of pure impermanence.
Of course, I concede that thought has value in the sense that it allows us to participate as members of a shared culture and species within society and allows us to plan our steps and actions in response to stimuli, but it is also the single thing that will destroy the pure awareness that constitutes insight.