AVG 7.4

Chapter 7 (The Seekers sense of Awareness) Verse 4
नात्मा भावेषु नो भावस्तत्रानन्ते निरञ्जने ।
इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्थितः ॥ ७-४॥

PURPORT:
Awareness of self cannot be found in manifested
objects. Nor can any manifested object be found
within awareness that is boundless and without
blemish. Thus, free from worldly ties and not
desirous of the manifested, true awareness
is found at perfect tranquility. In this alone do I abide.

TRANSLITERATION:
न आत्मा भावेषु नो भावः तत्र अनन्ते निरञ्जने ।
na ātmā bhāveṣu no bhāvaḥ tatra anante nirañjane ।
इति असक्तः अस्पृहः शान्त एतत् एव  अहम् आस्थितः ॥ ७-४॥
iti asaktaḥ aspṛhaḥ śānta etat eva  aham āsthitaḥ ॥ 7-4॥

MEANING:
na (न) = not
ātmā (आत्मा) = self-awareness (literally translates to the self)
bhāveṣu (भावेषु) = within the objects/entities/happenings
no (नो) = not
bhāvaḥ (भावः) = objects/entities/happenings
tatra (तत्र) = in that (as in 'in that self-model)
anante (अनन्ते) = boundless/immesurable/limitless
nirañjane (निरञ्जने) = pure/without blemish/without stain or impurity।
iti (इति) = thus saying/so/therefore
asaktaḥ (असक्तः) = free from ties/unattached/detached from worldly passions
aspṛhaḥ (अस्पृहः) = not desirous/desireless
śānta (शान्त) = tranquil/serene/at peace
etat (एतत्) = this
eva (एव) = alone
aham (अहम्) = I
āsthitaḥ (आस्थितः) = abiding in/dwelling in ॥ 7-4॥

COMMENT:
Reading this particular verse that touches yet again at the dualities presented by the phenomenal world, one is reminded of a similar train of teaching that comes to us via the ancient philosopher Plotinus - he says that when we start to look 'outside' and away from all of the dependent conditions upon which we arise and endure, we also tend to ignore and cast aside the fundamental unity that we share with all sentient creatures. Looking outside, one sees a multiplicity of forms, faces, and entities, whereas, on looking inward with choiceless awareness, all one tends to perceive is a seamless unity of experience. The flawed perception that culminates in an individual not seeing this unity of experience takes the form of duality where the 'other' is perceived and treated as an entity separate from the space occupied temporarily by our bodies.
An example can help clarify: One does not need to look too far from oneself to see this form of duality in action; it is now well known that within the sciences and methods used within the conservation world, scientists tend to 'other' one particular species in order to nurture another; scientists try to create an unfavorable ecosystem that they believe will favor one species over another (all under the noble aegis of conservation). Elaborate taxonomies are developed that will allow us to correlate species based upon their perceived benefit to humans (developed and propagated using an anthropocentric framework). Name-and-form assignments that depauperates a particular class of sentient species are developed and published; such name-and-form include words like 'invasive-species', 'foreign-imports', 'pests', 'weeds', 'illegitimate-aliens' etc.  This verse presented by Janaka cautions against this particular example of extreme duality that ultimately tends to socially express itself in the form of a breakdown of societal norms that manifests as anomie - a state of social derangement characterized by responses that tend towards the unstable, chaotic, and the conflict-prone as the social force of the norms and values that otherwise provide stability is weakened or missing. The moral obligation in nurturing all forms of life (useful or otherwise) and the moving away from an ego-driven anthropocentric framework is the key import of these lines.