AVG 6.2

Chapter 6 (Patterns that point to a peerless awareness) Verse 2
महोदधिरिवाहं स प्रपञ्चो वीचिसन्निभः ।
इति ज्ञानं तथैतस्य न त्यागो न ग्रहो लयः ॥ ६-२॥

PURPORT:
This phenomenal universe is like the wave
and my awareness and serenity like the great ocean.
This is pure nonpareil awareness and on
realization, this phenomenal world needs neither
abdication nor acceptance nor negation.

TRANSLITERATION:
महोदधिः इव अहम् सः प्रपञ्चः वीचिसन्निभः ।
mahodadhiḥ iva aham saḥ prapañcaḥ vīcisannibhaḥ । 
इति ज्ञानम् तथा एतस्य न त्यागः न ग्रहः लयः ॥ ६-१॥
iti jñānam tathā etasya na tyāgaḥ na grahaḥ layaḥ ॥ 6-2॥

MEANING:
mahodadhiḥ (महोदधिः) = great ocean (compound of  mahā  (मह) meaning 'great' and  udadhiḥ  (उदधिः) meaning 'holding water/ocean')
iva (इव) = like
aham (अहम्) = I
saḥ (सः) = that
prapañcaḥ (प्रपञ्चः) = phenomenal universe
vīcisannibhaḥ (वीचिसन्निभः) = like the wave (compound of vīcisannibhaḥ (वीचि) meaning 'waves/ripples' and sannibhaḥ (सन्निभः) meaning 'similar to/like') ।  
iti (इति) = this
jñānam (ज्ञानम्) = knowledge/awareness
tathā (तथा) = so
etasya (एतस्य) = of this (as in 'of this phenomenal world')
na (न) = not
tyāgaḥ (त्यागः) = renouncement/abdication/surrender (please refer to 6-1 for context)
na (न) = not
grahaḥ (ग्रहः) = recognition/acceptance (please refer to 6-1 for context)
layaḥ (लयः) =  dissolved/negated (please refer to 6-1 for context) ॥ 6-2॥

COMMENT:
The overarching theme in this short chapter is the reiteration of the idea of oneness between the individual and the universe at large - eloquently conveyed by the example of the waves as the phenomenal world emanating from the ocean and the ocean itself as the individual. Extending this thinking a bit further, this feeling of a seamlessly alloyed and continuous flow of matter and emotions across sentient and non-sentient entities applies equally well to suffering, hurt, loss, misery and other such similar states of being.
The slightly more comprehensive thought that one derives from a verse like this (as it applies to the states of being mentioned above) is that another's pain or suffering hurts just at least as severely as our own pain and suffering do. If this were indeed understood so, then a lot of the actions that we take for granted in this world will not and cannot be justified. The model of the self that we have consciously and unconsciously fabricated over the years via cultural conditioning (and the resultant ego - albeit illusory - that we build up within ourselves as an outcome of the accreted self-model) naturally makes it normal for the individual to assume that another's pain, loss, hurt and suffering is orders of magnitude lesser than the individual's - this is a result of the ego riding herd and always projecting the individual's interests (bearing the ego) above all else around the individual. This allows for the easy rationalization of many acts that might otherwise be considered heinous and unnatural to our otherwise harmonious flow of existence that we are naturally a part of - the list is long and tedious, but a few examples are clear and present - clear-cutting of vast swaths of our rain forests, production factory farming of animals, depleting the oceans of sentient marine life, polluting rivers with industrial runoff - the list runs long, deep and cuts through whatever veneer of humanity and awareness that we seem to possess/seek. The awareness that stems from a clearer understanding of Ashtavakra's constant refrain that reverberates throughout this short chapter is the same message that is part of any great spiritual and scriptural tradition - the simple message that one needs to do unto others as you would have them do unto you; and, the underlying optimism that we can fix this if we really want to.