AVG 7.5

Chapter 7 (The Seekers sense of Awareness) Verse 5
अहो चिन्मात्रमेवाहमिन्द्रजालोपमं जगत् ।
अतो मम कथं कुत्र हेयोपादेयकल्पना ॥ ७-५॥

PURPORT:
Ahhh, I am really awareness itself!
The phenomenal world is like a
pageantry of misperceived delusions.
So, how and where can there be thoughts
of affirmation or circumvention within me?

TRANSLITERATION:
अहो चिन्मात्रम् एव अहम् इन्द्रजालोपमम् जगत् ।
aho cinmātram eva aham indrajālopamam jagat ।
अतः मम कथम् कुत्र हेयोपादेयकल्पना ॥ ७-५॥
ataḥ mama katham kutra heyopādeyakalpanā ॥ 7-5॥

MEANING:
aho (अहो) = Oh!
cinmātram (चिन्मात्रम्) = just consciousness/just awareness
eva (एव) = surely/indeed
aham (अहम्) = I
indrajālopamam (इन्द्रजालोपमम्) = comparable to a magic show/like delusional pageantry
jagat (जगत्) = world (as in the phenomenal world of name-and-form concepts and artifacts)।
ataḥ (अतः) = so
mama (मम) = my
katham (कथम्) = how
kutra (कुत्र) = where
heyopādeyakalpanā (हेयोपादेयकल्पना) = thought of circumventing and affirming (compound of heya (हेय) meaning 'to be avoided/to be rejected' and upādeya (उपादेय) meaning 'to be accepted/to affirm' and kalpanā (कल्पना) meaning 'thought/conception') ॥ 7-5॥

COMMENT:
The central thrust of modern physics has historically been biased by the partiality towards finding explanations that align with atomism, and by extension, the existence of an objective reality; but, it seems that the ever closer we start to probe into the smallest units of objective existence, the more it seems that our ideas of reality are conceptually and objectively flawed.
The overall general consensus seems to boil down to the fact that all phenomena arise because of the interplay between a number of causal factors. In addition, since causes and effects are interdependent, a single cause or a single factor cannot be objectively isolated and said to be the progenitor of any existent entity.
In this regard, all of the reality that we observe is a product of mutual causality; that is, things only exist in relationship to other things; phenomena and entities arise together in a mutually interdependent network of cause and effect. Therefore, nothing whatsoever can exist independently, for it would be without a cause, sacrosanct and forever enduring. Accordingly, all of the characteristics of the phenomenal world that we observe, interact with and act on are defined through relationships of the whole and the parts - each of which are mutually interdependent. Given that reality exists only because of the interdependent nature of entities collaborating and given that the phenomena that we are confronted with is ever-changing and morphing, it follows that not only the phenomena presented (to us via our senses), but also, the underlying causes, conditions and the network of linkages that hold the edifice together is inherently changing, morphing and consequently impermanent.
The triad of emptiness, interdependence, and impermanence distinctly color the background when Janaka proclaims that "the phenomenal world is like a pageantry of misperceived delusions".  Nothing whatsoever can be connoted to 'exist' in the proper sense of the term - the only existence that entities can lay claim to is that they exist (and designated as such by us) in relation to another object acting as a reference point. In this sense, the physical properties of any purportedly independent 'substantial' object is not only determined by the character and the disposition of the object, but also dependent upon its association and interrelationship with other objects. In this sense, the lines spoken by Janaka insofar as he labels the phenomenal world as an illusion points to a more fundamental aspect to his insight: which is that all phenomena are inseparably and indistinguishably affiliated to, and even conceived by, the mind of the onlooker.
Norman Fischer, a zen seeker said it best when he proclaimed that appearances remain valid as appearance, and there is no reality beyond appearances, other than the emptiness of the very appearances. At its very heart, the verse talks about the nature of reality; a reality that is constantly present, but obscured underneath the illusion of objective reality.
In ending this fascinating chapter, I want to add that even if I have gone ahead and used words like impermanence, emptiness and interdependent arising, please understand that these are also concepts and should not be reified in any manner of understanding. When a society conceptualizes words, they start to fall into the delusion of thinking that the word is not only the truth, but universal objective reality. Even the word 'emptiness' is itself empty of any imputation insofar as such imputation connotes any objective enduring truth associated with that word; the same as is the case with other similar conceptual designations like soul, spirit, god, ego, anima or psyche - all of these are conceptual designation with zero essence whatsoever. The only function of words is that they attempt to describe the perceived reality of the one who is observing.