AVG 14.3

Chapter 14 (The Seekers Sense of Serenity): Verse 3
विज्ञाते साक्षिपुरुषे परमात्मनि चेश्वरे ।
नैराश्ये बन्धमोक्षे च न चिन्तामुक्तये मम ॥ १४-३॥

PURPORT:
As a choiceless observer and through
spiritual inspiration, I have realized the
highest measure of individual self-awareness
and therefore have laid to rest any latent
inclinations towards possessiveness or
any desire towards finding deliverance.
Thus, I do not ponder internally for
any kind of renunciation whatsoever.

TRANSLITERATION:
विज्ञाते साक्षिपुरुषे परमात्मनि च इश्वरे ।
vijñāte sākṣipuruṣe paramātmani ca iśvare ।
नैराश्ये बन्धमोक्षे च न चिन्ता मुक्तये मम ॥ १४-३॥
nairāśye bandhamokṣe ca na cintā muktaye mama ॥ 14-3॥

MEANING (the concordance is as numbered):
5. vijñāte (विज्ञाते) = in having realized
1. sākṣipuruṣe (साक्षिपुरुषे) = self-awareness that is the observing witness (compound of sākṣi (साक्षि) meaning ‘witness/observer/spectator’ and puruṣe (पुरुषे) meaning ‘[awareness of the] self’)
4. paramātmani (परमात्मनि) = highest measure of individual self-awareness (compound of param (परम) meaning ‘’ and ātmani (आत्मनि) meaning ‘individual self’). Note: From an absolutist perspective, paramatman (परमात्मन्) is the Absolute or supreme Self, in various philosophies such as the Vedanta and Yoga schools in Hindu theology. The paramatman is the "primordial-self" or the "self-beyond" that is purported to be spiritually identical with one's concept of the Absolute. Selflessness is the attribute of this conceptual designation wherein all personality/individuality is supposed to vanish.
3. ca (च) = and
2. iśvare (इश्वरे) = spiritual inspiration (please see relevant note on this conceptual designation in verse 11.2)।
8. nairāśye (नैराश्ये) = in desirelessness
6. bandhamokṣe (बन्धमोक्षे) = in bondage and liberation (compound of mokṣe (बन्ध) meaning ‘bondage/fettered’ and mokṣe (मोक्षे) meaning ‘in liberation/ in a state of emancipation’)
7. ca (च) = and
12. na (न) = not
11. cintā (चिन्ता) = worry/thought/rumination/anxiety
9. muktaye (मुक्तये) = for emancipation
10. mama (मम) = my ॥ 14-3॥

COMMENT:
Janaka here proclaims that he does not feel any anxiety on the path to finding liberation and has uncovered a sense of clarity and freedom of outlook. The tone that Janaka conveys indicates that he has understood the nature of the bindings that have held his awareness back. The source of those bindings seems to lie within his own sense faculties that generate perceptions of existent entities. He understands that the faculties of perception and the objects that they have thus perceived come from the same source and are fundamentally complementary.

Janaka understands that in response to the objects perceived there is the matter of perception via sense faculties, and in response to the sense faculties that are perceiving, there are objects perceived; the vital aspect that connects the both being that neither one of the objects perceived nor the perceptions of the same have a nature that can be thought of as enduring and permanent. In fact, without the object perceived, there are no sense faculties that can be explicitly defined or isolated; and similarly, without sense faculties, there are no objects explicitly defined or isolated - they are bicamerally dependent upon each other for any one of their existence and being.

With this understood, Janaka stands at a place where he is secure in the knowledge that the biased perceptions are the essential reason for the delusion and confusion that seekers experience. When the perceived objects are not seen as independent and sovereign from ones awareness (and sense perception), but instead, are understood as dependent co-arisings that have no basis within any established underpinnings (underpinnings that we typically associate with names, forms, designations, categories and classifications), the path to awareness and clarity follows.