AVG 7.1

Chapter 7 (The Seekers sense of Awareness) Verse 1
जनक उवाच ॥
मय्यनन्तमहाम्भोधौ विश्वपोत इतस्ततः ।
भ्रमति स्वान्तवातेन न ममास्त्यसहिष्णुता ॥ ७-१॥

PURPORT:
Janaka says:
In me, as in a boundless ocean,
the ark of the phenomenal world
gets buffeted - roving here and there; subjectively
propelled by the winds within my own self.
Just what I am, remains unconditionally tranquil.

TRANSLITERATION:
जनक उवाच ॥
Janaka uvāca ॥
मयि अनन्तमहाम्भोधौ विश्वपोतः इतः ततः ।
mayi anantamahāmbhodhau viśvapotaḥ itaḥ tataḥ ।
भ्रमति स्वान्तवातेन न मम अस्ति असहिष्णुता ॥ ७-१॥
bhramati svāntavātena na mama asti asahiṣṇutā ॥ 7-1॥

MEANING:
Janaka (जनक) = Janaka
uvāca (उवाच) = says ॥
mayi (मयि) = in me
anantamahāmbhodhau (अनन्तमहाम्भोधौ) = in the grand ocean that has no limits (compound of ananta (अनन्त) meaning 'infinite/limitless/boundless' and mahāmbhodhau (महाम्भोधौ) meaning 'in the grand ocean')
viśvapotaḥ (विश्वपोतः) = the ark of the cosmos (compound of viśva (विश्व) meaning 'universe/cosmos' and potaḥ (पोतः) meaning 'ship')
itaḥ (इतः) = here/hither
tataḥ (ततः) = there/thither ।
bhramati (भ्रमति) = rove/move/wander (as in wandering around in a slightly confused manner)
svāntavātena (स्वान्तवातेन) = by the wind within my own [self] (compound of sva (स्व) meaning 'own' and anta (अन्त) meaning 'inner/intrinsic/innate' and vātena (वातेन) meaning 'by the wind')
na (न) = not
mama (मम) = my
asti (अस्ति) = is
asahiṣṇutā (असहिष्णुता) = inability to endure/a lack of forebearance॥ 7-1॥

COMMENT:
After Janaka listens to Ashtavakra explain the four ways by which dissolution of the self can be accomplished (in Chapter 5) as well as Ashtavakra's deeper foray in the following chapter where the experience of awareness that stems from the dissolution of the self-ego complex is explained, Janaka, in this chapter is seen as clarifying his own point of view - a point of view where Janaka seems to have grasped the insight embedded within Ashtavakra's words, yet, proceeds to further elaborate his understanding of awareness and realization of the self.
Janaka tells us that a seeker strives to make sense of the changing patterns impelled upon themselves from the world (and the universe at large) and, in response, tries to comfort their own ego and self with the vacant understanding that "I constitute this phenomenal aspect of the world" or "I conspire with that part of the phenomenal archetype encountered". This rhythm of conspiring and identification with temporary aspects of patterns that a seeker is subjected to are only additional layers sheathing the clear nature of our own innate awareness. Janaka advises us to cast off these swaddling layers and clarify to ourselves that there is nothing to understand - just be.
In this sense, there seems to be no other magic way to understand and clarify awareness than to peel back the corybantic fluctuations of thought and strive towards the development of a choiceless blank slate from which one only observes and witnesses without judgment or choice. One finds that there will be no need for supernatural beings, prayers, mantras, gurus, meditation, deities or purported godmen. In the truest sense of the word, this mindset of extirpating the fluctuations of the mind and allowing for a stillness to settle must become a continuous process. This sentiment and resolve must be present in all activities that one undertakes. Upon practice, the process of stilling and activities that one attends will start to merge and the rejection of mental activities becomes continuous, automatic and harmonious. One will just be.
Thus, starting off another beautiful chapter, one is reminded of that apt sentiment attributed to the ancient Chinese philosopher Laozi informing us that it is the child that sees the primordial secret of nature and it is the child in ourselves that we would want to return to.