AVG 3.9

Chapter 3 (Challenging The Seekers Understanding): Verse 9
धीरस्तु भोज्यमानोऽपि पीड्यमानोऽपि सर्वदा ।
आत्मानं केवलं पश्यन्न तुष्यति न कुप्यति ॥ ३-९॥

PURPORT:
Whereas entertained, feted, celebrated
or even tormented, the steadfast individual
unconditionally observes their own true awareness,
and is thus neither gratified nor agitated.

TRANSLITERATION:
धीरः तु भोज्यमानः अपि पीड्यमानः अपि सर्वदा ।
dhīraḥ tu bhojyamānaḥ api pīḍyamānaḥ api sarvadā ।
आत्मानम् केवलम् पश्यन् न तुष्यति न कुप्यति ॥ ३-९॥
ātmānam kevalam paśyan na tuṣyati na kupyati ॥ 3-9॥
MEANING:
dhīraḥ (धीरः) = perseverant/steadfast individual/a serene person
tu (तु) = but/whereas
bhojyamānaḥ (भोज्यमानः) = feasted, feted and enjoyed by the senses
api (अपि) = even
pīḍyamānaḥ (पीड्यमानः) = afflicted/tormented
api (अपि) = even
sarvadā (सर्वदा) = at all times ।
ātmānam (आत्मानम्) = your self/one's substantive individualization (through choiceless awareness)
kevalam (केवलम्) = absolutely/unconditionally
paśyan (पश्यन्) = seeing
na (न) = not
tuṣyati (तुष्यति) = to be pleased/is gratified/become calm and satisfied
na (न) = not
kupyati (कुप्यति) = be moved or excited or agitated/be angry and filled with rage ॥ 3-9॥

COMMENT:
It is seen that from verse 1 through to verse 8 of this chapter, the incongruous and slightly eccentric nature of an irresolute seeker has been chronicled, pointing out the conflicts and inconsistencies within the seekers path to awareness and the material distractions along the path. Verses 1-8 indicate that true awareness may elude the seekers grasp so long as the seeker continues to experience the contradictions and inconsistencies indicated in those verses. From this verse onward, the judgement, habit and method of a true preceptor is explained. Nevertheless, the journey remains beautiful, the language gentle and brims with wisdom.

This particular verse is a distillation of the sense of liberation that a precept with a clear understanding of the nature of awareness will experience. Ashtavakra tells Janaka that when a precept has managed to understand and channel all of the desires and fears of the mind and moves towards finding a state of being where there is neither elation nor irritation (as both elation and irritation are dependent and one cannot be characterized as such without the other), then the precept is a choiceless observer - neither anger nor disappointment nor extreme elation can overly tilt this equanimity. Of course, the state of awareness itself as potentially experienced by a precept does not care nor is bothered by whether (or not) the individual experiences a sense of dichotomy within their thoughts or a sense of non-duality within their thoughts. Similarly, the state of awareness does not care whether the individual experiences the world as a singular entity or as an entity as part of an undifferentiated whole. Choiceless awareness is not affected by the content of the individuals experience. The precept understands this and Ashtavakra informs us so.

The beginning seeker sees glimpses of this choiceless state as they read, meditate or work. It is thought that a constant practice of such channeling will allow for the seeker in expanding these moments of choiceless clarity. In addition, it should be understood by the seeker that the moment the seeker sets out to reach this state of choiceless awareness as some kind of an idyllic goal from whence the seeker hopes to find peace, realize that the seeker is lost and needs to restart. There are no goals, no idols on high, no ever-shining luminosity that one needs to use as a goal. There are no goals. Choiceless awareness is just that - awareness without thought, emotion, predilections or preconceptions - impartial observance leading to profound peace and insight. The awareness will follow.