Ashtavakra Gita – Chapter 7

मय्यनंतमहाम्भोधौ विश्वपोत इतस्ततः ।
भ्रमति स्वांतवातेन न ममास्त्यसहिष्णुता ॥ ७-१॥

mayyanaṁtamahāmbhōdhau viśvapōta itastataḥ |
bhramati svāṁtavātēna na mamāstyasahiṣṇutā || 7-1||

मयि अनंतमहाम्भोधौ विश्वपोतः इत: ततः भ्रमति स्वांतवातेन न मम अस्ति असहिष्णुता

mayi anaṁtamahāmbhōdhau viśvapōtaḥ ita: tataḥ bhramati svāṁtavātēna na mama asti asahiṣṇutā

मयि-in me अनंतमहाम्भोधौ-( अनंत – infinite महाम्भोधौ-ocean) in the shoreless orlimitless ocean विश्वपोतः- the boat or ark of universe इत: ततः (इत:-here ततः-there) -here and there भ्रमति- wanders स्वांतवातेन-( स्व-own अंत-within, heart वातेन-by wind​)- by the wind of its own mind (universal mind) न-not मम-my अस्ति-is there असहिष्णुता- lack of endurance, Patience, forebearence.

In me, the shoreless ocean, the ark of universe drifts here and there impelled by the winds of its own nature. I am not impatient.

When the wind rises in the ocean, it tosses a
ship hither and thither and even sends it down
through its impact. But the ocean is not affected
by the movements of the ship. Even so, the universe
which rests on the reality of the Self is ever changing
under the impulsion of its inherent laws. But the
changing world does not affect the Self in the least.]

मयि अनंतमहाम्भोधौ विश्वपोतः इत: ततः भ्रमति स्वांतवातेन न मम अस्ति असहिष्णुता

मयि अनंतमहाम्भोधौ विश्वपोतः इत: ततः भ्रमति स्वांतवातेन- In me the shoreless ocean, the ark of the universe moves hither and thither driven by the wind of its own nature. This verse has to be understood at two levels; one at the level of the individual self and another at the level of the infinite self. As we can see, in the limitless ocean innumerable waves are formed and dissolved. Some of them drifts or drowns the boats caused by the storm. This is at the individual level. But the ocean is not affected by the movements of the ship.
Now at the absolute level. The consciousness says, “In me, मयि अनंतमहाम्भोधौ the ocean of consciousness, Innumerable waves of names and forms arise and vanish”(this reers to universe, which rises, up, plays about and merges back). Individual mind creates individual waves or worlds of its own likes and aversion, desire and delusion, joys and sorrows. Thus, my world विश्वपोतः (the ark of the universe) is created by my mind and your world is created by your mind. Each one of us live at the same time and space in our own self-interpreted private worlds. –Swami Chinmayananda

The total universe is the common field where all the total individual worlds are reposed and therefore called total mind or universal mind. This is also called microcosm and macrocosm, in Sanskrit as व्यष्ठि and समष्ठि.
विश्वपोतः- the ark of the universe. In bible is mentioned the story of Holy Ark. It is a boat built by Noah for survival during the great flood. He saved his family and number of animals. विश्वपोतः means the universal boat.
न मम अस्ति असहिष्णुता – Janaka has realized that the individual mind or universal mind does not affect the least the witness or consciousness. Whe he says मम he means the absolute self. I am not impatient by the changes and modifications of the world. The ocean is also indifferent if a boat wobbles, drifts or grounds.

Ch. 7 Sh.2

मय्यनंतमहाम्भोधौ जगद्वीचिः स्वभावतः ।
उदेतु वास्तमायातु न मे वृद्धिर्न च क्षतिः ॥ ७-२॥

mayyanaṁtamahāmbhōdhau jagadvīciḥ svabhāvataḥ |
udētu vāstamāyātu na mē vr̥ddhirna ca kṣatiḥ || 7-2||

मयि अनंतमहाम्भोधौ जगत् वीचिः स्वभावतः उदेतु वा अस्तम् आयातु न मे वृद्धिः न च क्षतिः भवति

mayi anaṁtamahāmbhōdhau jagat vīciḥ svabhāvataḥ udētu vā astam āyātu na mē vr̥ddhiḥ na ca kṣatiḥ bhavati

मयि-in me अनंतमहाम्भोधौ-( अनंत-infinite महाम्भोधौ-in the ocean) –in the shoreless ocean, the limitless ocean जगत् वीचिः (जगत् –world वीचिः -the waves)- changing world स्वभावतः-on its own happening उदेतु-may rise वा- or अस्तम् -dissolution आयातु-may attain न-not मे-to me वृद्धिः-increase न-not च-and क्षतिः-decrease भवति-happens

In me the shoreless ocean, let the waves of the universe rise and fall as they will. I am neither enhanced nor diminished.

मयि अनंतमहाम्भोधौ –In me the limitless ocean. Brahman is compared to limitless ocean. Storm causes a lot of waves to appear, stay for a while and disappear into waters.
जगत् वीचिः स्वभावतः उदेतु वा अस्तम् आयातु- Let the wave of the world arise or vanish as they wish. Wave is compared to Jagat or world. A wave is no other than the water of the ocen itself. It has only name and form as wave in the middle of ocean, big wave, or small wave. There is no increase or decrease in the substance of water. Reality of ocean is water. Similarly, the reality of the world is Brahman. The name and form of the world is superimposed on Brahman. When the world disappears its name and form vanish. Reality ever remains the same
न मे वृद्धिः न च क्षतिः भवति –they make no difference to me. Ther is no increase or decrease in consciousness.

Ch. 7 Sh.3

मय्यनंतमहाम्भोधौ विश्वं नाम विकल्पना ।
अतिशांतो निराकार एतदेवाहमास्थितः ॥ ७-३॥

mayyanaṁtamahāmbhōdhau viśvaṁ nāma vikalpanā |
atiśāṁtō nirākāra ētadēvāhamāsthitaḥ || 7-3||

मयि अनंतमहाम्भोधौ विश्वम् नाम विकल्पना अस्ति अहम् अतिशांतः निराकारः एतत् एव आस्थितः
mayi anaṁtamahāmbhōdhau viśvam nāma vikalpanā asti aham atiśāṁtaḥ nirākāraḥ ētat ēva āsthitaḥ

मयि-in me अनंतमहाम्भोधौ-( अनंत-infinite महाम्भोधौ-ocean)- in the shoreless ocean विश्वम्-universe नाम-called विकल्पना-imagination (अस्ति-is present) अहम्-I अतिशांतः-profoundly tranquil निराकारः-formless एतत्-this एव-alone आस्थितः-abide

In me as in the ocean that is limitless, the world is only a name conceived by mind. I am thus utterly at peace, formless. In this Knowledge alone I abide.

मयि अनंतमहाम्भोधौ विश्वम् नाम विकल्पना अस्ति- In me the boundless ocean is conceived the illusion of the world. The world is an illusion or imagination (विकल्पना). It is not a modification on the self.
अहम् अतिशांतः निराकारः एतत् एव आस्थितः –In this knowledge that the world is merely an appearance the self remains ever calm and formless. Restlessness is a modification of mind. It is caused by lust, better postion, need for more wealth, respect, and moksha. They do not cause any damage to the enlightened person.
Ch. 7 Sh.4

नात्मा भावेषु नो भावस्तत्रानन्ते निरंजने ।
इत्यसक्तोऽस्पृहः शान्त एतदेवाहमास्थितः ॥ ७-४॥
nātmā bhāvēṣu nō bhāvastatrānantē niraṁjanē |
ityasaktō:’spr̥haḥ śānta ētadēvāhamāstitaḥ || 7-4||

न आत्मा भावेषु न भावः तत्र अनन्ते निरंजने इति असक्तः अस्पृहः शान्तः एतत् एव अहम् आस्थितः

na ātmā bhāvēṣu na bhāvaḥ tatra anantē niraṁjanē iti asaktaḥ aspr̥haḥ śāntaḥ ētat ēva aham āsthitaḥ

न-not आत्मा-self भावेषु-in becomings meaning objects न-not भावः-becoming or an object तत्र-in it meaning in the self अनन्ते-limitless निरंजने-taintless, pure इति- thus असक्तः-unattached, unassociated अस्पृहः-desireless शान्तः-tranquil एतत्-this एव-eva अहम्-I आस्थितः-abide in

न आत्मा भावेषु न भावः तत्र अनन्ते निरंजने इति असक्तः अस्पृहः शान्तः एतत् एव अहम् आस्थितः
The self is not in the object nor are the object in the pure infinite, blemishless self. Thus it is free from attachment and desire. So self is tranquil. In this alone I abide.
न आत्मा भावेषु न भावः तत्र –the self is not in the objects nor the objects in it. The self being all pervasive, and infinite, cannot therefore be contained by finite objects. The finite objects implied here are the mind, intellect and ego. The self cannot have mark of limitation.
अनन्ते निरंजने-the self is infinite and stainless. It has nothing to do with finite objects. It is not having any marks of limitation. The self is neither the container not the contained, for nothing else really exists. The world appears through ignorance -Swami Nityaswarupananda
इति असक्तः अस्पृहः शान्तः एतत् एव अहम् आस्थितः -I abide in this way as unattached, free from desire, and tranquil.

Ch. 7 Sh.5

अहो चिन्मात्रमेवाहं इन्द्रजालोपमं जगत् ।
इति मम कथं कुत्र हेयोपादेयकल्पना ॥ ७-५॥

ahō cinmātramēvāhaṁ indrajālōpamaṁ jagat |
iti mama kathaṁ kutra hēyōpādēyakalpanā || 7-5||

अहो चिन्मात्रम् एव अहम् इन्द्रजाल उपमम् जगत् अतः मम कथम् कुत्र हेयोपादेयकल्पना
ahō cinmātram ēva aham indrajāla upamam jagat ataḥ mama katham kutra hēyōpādēyakalpanā

अहो-marvellous चिन्मात्रम् (चित्-consciousness मात्र-alone​)- pure consciousness एव-really अहम्-I इन्द्रजाल- net if Indra, magic, illusion उपमम्- resembling, comparable जगत्- world अतः-therefore मम-my कथम्-how कुत्र-where हेयोपादेयकल्पना (हेय-reject उपादेय-admit, accept कल्पना-thought, concept)- concept, notions of rejection or acceptance in me

O marvellous! I am in truth pure consciousness. The changing world is like a juggler’s magic show. Hence, how and where can there be any notion of rejection or acceprence in me? What can I reject as wrong, and what can I Accept as right? I am unattached and indifferent to bothbecause both are unreal.

अहो चिन्मात्रम् एव अहम्- Hey I am of the nature of pure consciousness. I am different from the material world.
इन्द्रजाल उपमम् जगत् –and this material world is like a fantacy created by the mind. It is an imagination of the mind. There is no reality in it. It is like a dream object. As long as you are in the dream world the dream objects created by your mind appears to be real. When you wake up there is no dream or objects. Although the world appears to be available for us for transaction now it is not real.
अतः मम कथम् कुत्र हेयोपादेयकल्पना- The unreal world is available to me for all transactions. So, where is any question of rejection and acceptance because I am dealing with an unreal thing. Hence, how and where can there be any notion of rejection or acceprence in me? I have no attraction or repulsion for any object of the world because they do not exist.