AVG 9.4

Chapter 9 (On Detachment and Equanimity) Verse 4
कोऽसौ कालो वयः किं वा यत्र द्वन्द्वानि नो नृणाम् ।
तान्युपेक्ष्य यथाप्राप्तवर्ती सिद्धिमवाप्नुयात् ॥ ९-४॥

PURPORT:
What might be that time and when 
might be that era when pairs of
opposites stop to vex sentient beings?
When one renounces these dualities,
they arrive at a state of stillness
content with what comes of itself.

TRANSLITERATION:
कः असौ कालः वयः किम् वा यत्र द्वन्द्वानि नो नृणाम् ।
kaḥ asau kālaḥ vayaḥ kim vā yatra dvandvāni no nṛṇām ।
तानि उपेक्ष्य यथा प्राप्तवर्ती सिद्धिम् अवाप्नुयात् ॥ ९-४॥
tāni upekṣya yathā prāptavartī siddhim avāpnuyāt ॥ 9-4॥

MEANING:
kaḥ (कः) = what
asau (असौ) = that
kālaḥ (कालः) = time
vayaḥ (वयः) = age
kim (किम्) = what
vā (वा) = or
yatra (यत्र) = where
dvandvāni (द्वन्द्वानि) = dyad of opposites
no (नो) = not
nṛṇām (नृणाम्) = of sentient beings (literal translation yields the masculine 'of men')।
tāni (तानि) = those
upekṣya (उपेक्ष्य) = relinquish/renounce
yathā (यथा) = of itself
prāptavartī (प्राप्तवर्ती) = resting contentedly (compound of prāpta (प्राप्त) meaning 'attained/achieved' and vartī (वर्ती) meaning 'abiding/staying'). The word yathāprāptavartī (यथाप्राप्तवर्ती) is taken to mean as one who is in a state of stillness and quietude internally content with what occurs of its own volition
siddhim (सिद्धिम्) = excellence/integrity/purity in outcome
avāpnuyāt (अवाप्नुयात्) = achieve/accomplish ॥ 9-4॥

COMMENT:
Ashtavakra here talks about the path that leads seekers to awareness and that sense of stillness that obtains when thoughts that dwell and stagnate within the mind are allowed to pass through without metastasizing within ourselves.
In this sense, we understand that our bodies and our experiences are really defined by the senses — the senses of sight, touch, hearing, smell, taste and mind* — and these senses, in direct contact with their objects of perception, give rise to corresponding sensations of bliss, euphoria, despair or melancholy (among others).
It is also understood that none of these sensations are permanent. Each sensation that is mediated and modulated by one or more of our sensory organs are transitory. The more we allow ourselves to be a willing participant to the paths that these sensations lead us towards, the less becomes our ability to discriminate reality and discern the true sense of awareness underlying within ourselves.
Ashtavakra mentions that when the seeker renounces dualities within themselves, the state of stillness that they arrive at will allow for them to work with the natural flow of phenomena that arises, abides and ceases - phenomena in dependent harmony with the flow of nature and its states thereof. This harmony is characterized by a rejection of innate predilections towards extremes of any potentially dualistic positions presented by our sensoria. The insight that follows allows for one to develop the appropriate discernment with respect to witnessing thoughts without prejudice and this in turn allows for a clarity of awareness to be established.

NOTE:
*Please note that the senses of sight, touch, hearing, smell, taste correspond to the standard Western oeuvre, but, one is compelled to add the 'mind' as a sense because the mind does not transcend the other bodily senses but complements them, serving as the site of sensation for mental sense-objects just as (for example) touch is the site of sensation for physical objects.
This compromise allows for us to weaken and eventually shatter the imaginary divisions between mental (which by nature is abstract neuronal integration) and physical phenomena (which by nature is discernment and accommodation of physical phenomena) and replace them with the understanding that all manifest phenomena are impermanent and without essence and thus come to the realization that all that we recognize as 'real' arises out of the contact between senses and objects mediated by the mind. In this sense, all of the traditional five senses and the mind are simultaneously active and/or synchronously quiescent, reciprocally cooperating with the sensations that ‘arise’ from contact with objects informing each other in somewhat of a recursive manner. It is by observance of the physical sensations that arise from the traditional sense organs that one can discern the impermanent nature of the physical sense perceptions and the essentially mutable aspects of our existence.