AVG 2.18

Chapter 2 (The Seekers Joy at Self-Cognizance): Verse 18
न मे बन्धोऽस्ति मोक्षो वा भ्रान्तिः शान्तानिराश्रया  ।
अहो मयि स्थितं विश्वं वस्तुतो न मयि स्थितम् ॥ २-१८॥

PURPORT:
I am neither emancipated nor bound.
Illusions such as being fettered thus
are unsupported in my calm tranquility.
Aha, the universe abides within me,
or, as a matter of fact, it does not
abide within me at all.

TRANSLITERATION:
न मे बन्धः अस्ति मोक्षः वा भ्रान्तिः शान्ता निराश्रया ।
na me bandhaḥ asti mokṣaḥ vā bhrāntiḥ śāntā nirāśrayā ।
अहो मयि स्थितम् विश्वम् वस्तुतः न मयि स्थितम् ॥ २-१८॥
aho mayi sthitam viśvam vastutaḥ na mayi sthitam ॥ 2-18॥

MEANING:
na (न) = not
me (मे) = mine/my
bandhaḥ (बन्धः) = bondage/fettered
asti (अस्ति) = is
mokṣaḥ (मोक्षः) = liberation/deliverance/emancipation
vā (वा) = or (as nor)
bhrāntiḥ (भ्रान्तिः) = false opinion/perplexity/confusion
śāntā (शान्ता) = has achieved tranquility/has ceased/abated
nirāśrayā (निराश्रया) =  having or offering no prop or stay/unsupported।
aho (अहो)  = astonished! [as an exclamation of being pleasantly surprised at himself]
mayi (मयि) = in me/within me
sthitam (स्थितम्) = being/existing/abiding in
viśvam (विश्वम्) = universe
vastutaḥ (वस्तुतः) = de facto/in reality/as a matter of fact/essentially/verily
na (न) = not
mayi (मयि) = in me
sthitam (स्थितम्) = being/existing/abiding in ॥ 2-18॥

COMMENT:
This is another beautiful verse, albeit, a bit of a repetition in terms of the insights offered. Janaka's refrain remains the same and the theme is that of a seeker understanding and cognizing a deeper aspect of reality and in-turn their own selves. The import of this verse boils down into four key insights: firstly, Janaka's understanding that his own self is a constructed model within his mind that, if  left unchecked, morphs into an all-encompassing ego and thus stultifies the underlying clarity of being; secondly, his clearer understanding concerning the nature of conventional reality allows for Janaka to participate, partake and accomplish actions, duties and responsibilities pertinent to his being while simultaneously understanding that conventional reality is bereft of any fundamental inherent permanence, thirdly, understanding that the demeanor we bring to bear on the world via our interactions (both inwardly focused as well as externally directed) are purely a reflection of our societal conditioning and such conditioning in most cases masks ones natural being and finally, the fact that Janaka understands that the causal conditions for confusion, illusion, fears and other ills that ails our minds are a result of the autonomous thought generation that constantly churns within our minds - he who learns to harness, control and volitionally suppress such mind fluctuations is the one who achieves a more harmonious clarity of being.