AVG 11.4

Chapter 11 (Coherence on a choiceless witnessing of happenings) Verse 4
सुखदुःखे जन्ममृत्यू दैवादेवेति निश्चयी ।
साध्यादर्शी निरायासः कुर्वन्नपि न लिप्यते ॥ ११-४॥

PURPORT:
Knowing with certainty that exhilaration
and despair, arising and cessation, all spring
from probabilistic scenarios, one comes to
the realization that it is not always possible
to achieve desired ends and outcomes; thus,
one becomes tranquil internally and is not
attached to ones actions even as
one performs them mindfully.

TRANSLITERATION:
सुखदुःखे जन्ममृत्यू दैवात् एव इति निश्चयी ।
sukhaduḥkhe janmamṛtyū daivāt eva iti niścayī ।
साध्यादर्शी निरायासः कुर्वन् अपि न लिप्यते ॥ ११-४॥
sādhyādarśī nirāyāsaḥ kurvan api na lipyate ॥ 11-4॥

MEANING:
sukhaduḥkhe (सुखदुःखे) = joyousness and heartache/happiness and misery
janmamṛtyū (जन्ममृत्यू) = birth and death
daivāt (दैवात्) = from circumstance/outcomes from probabilistic scenarios
eva (एव) = indeed
iti (इति) = thus
niścayī (निश्चयी) = one who has known for certain ।
sādhyādarśī (साध्यादर्शी) = seeing that it is not possible to accomplish (compound of sādhya (साध्य) meaning 'achieve/accomplish/take care of' and adarśī (अदर्शी) meaning 'not seeing/not finding')
nirāyāsaḥ (निरायासः) = not liable to cause trouble or fatigue (to be tranquil intrinsically - in this case taken to mean that the one who understands that it is not possible to accomplish the desired plans becomes tranquil internally)
kurvan (कुर्वन्) = doing
api (अपि) = even
na (न) = not
lipyate (लिप्यते) = attached ॥ 11-4॥

COMMENT:
The message in this verse is similar to the overall message conveyed as part of the previous verse - in that, the preceptor utilizes different tools to ensure that the seeker starts to see the self-awareness inherent within the seeker. In order to convey to the seeker the ultimate untenability of all phenomenal experience that is dualistic in nature, teachers may use rhetorical devices like explaining that only innate awareness is the pure nature of non-duality while all of the phenomenal world experienced is hallucinatory - in that sense, nothing ever really comes into existence because other than self-awareness, nothing really exists.

On the other hand, other preceptors may grant that phenomenal experience that the seeker undergoes is a form of provisionally expedient reality that is conventionally real (because of the fact that such reality seems to be cognized by the seeker’s sensoria and thus mentally experienced). This conventionally experienced reality is the way that the seeker navigates the world until such time they see aspects of the non-dual self-awareness within themselves - after which they understand that what they have been experiencing as conventional reality does not have any inherent essence or foundational basis to the same and hence is empty of any enduring characterization.
In this sense, while one set of preceptors teach that the world is hallucinatory and hence illusory and self-awareness will clear the path forward, other preceptors lead us down the path of mentoring implying that self-awareness will show us the way forward accepting that the world is conventionally real but ultimately empty.

Whether one (like teachings of the former) emphasizes that the phenomenal experience is hallucinatory or one (teachings of the latter) emphasizes that only self-awareness is real, both sets of preceptors arrive at the same foundational conclusion - exposing the ultimate untenability of the phenomenally experienced viewpoint that we ordinarily interact with and thus gradually moving the seeker towards understanding and living within self-awareness and self-realization.
The crutches that the seeker relies on in the attainment of this path may involve adornments created from the familiar world of name-and-form that include conceptual designations like Brahman, atman, all-knowing-god, supreme-energy, divine-soul etcetera; it is understood that one may use these stepping stones as footholds as one makes the journey, but once the idea of self-realization has shown itself to the seeker (by the seekers own rigorous enquiry), these crutches and conceptual designations may not be needed (I say 'may not' as this is a choice left to the individual seeker and their own path to stillness).

Put another way, while personal predilections on the approach to realization may differ and the approach one takes may vary based upon each of our great spiritual traditions, the endpoint remains the same - living an examined life that is fundamentally choiceless as it pertains to the individuals outlook, being empathetic and understanding towards other sentient beings, staying compassionate towards nature that sustains the seeker and peaceful within the inherently tranquil self - a middle path of moderation that does not hew or lurch towards any extreme of temperament, behavior, outlook, doctrine or practice.