AVG 2.22

Chapter 2 (The Seekers Joy at Self-Cognizance): Verse 22
नाहं देहो न मे देहो जीवो नाहमहं हि चित् ।
अयमेव हि मे बन्ध आसीद्या जीविते स्पृहा ॥ २-२२॥

PURPORT:
Neither am I a physical body,
nor am I embodied in my mind,
nor am I the finite self that
identifies with ego. I am awareness.
My appetite for amassing knowledge
had indeed enslaved me upto now.

TRANSLITERATION:
न अहम् देहः न मे देहः जीवः न अहम् अहम् हि चित् ।
na aham dehaḥ na me dehaḥ jīvaḥ na aham aham hi cit ।
अयम् एव हि मे बन्धः आसीत् या जीविते स्पृहा ॥ २-२२॥
ayam eva hi me bandhaḥ āsīt yā jīvite spṛhā ॥ 2-22॥

MEANING:
na (न) = not
aham (अहम्) = I
dehaḥ (देहः) = corporeal body/physical body
na (न) = not
me (मे) = my
dehaḥ (देहः) = body (as in my body or embodied)
jīvaḥ (जीवः) = finite self/life (the self-model that identifies itself with the ego is jīvaḥ)
na (न) = not
aham (अहम्) = I
aham (अहम्) = I
hi (हि) = surely
cit (चित्) = awareness ।
ayam (अयम्) = this
eva (एव) = alone
hi (हि) = surely
me (मे) = my
bandhaḥ (बन्धः) = bondage/enslavement
āsīt (आसीत्) = was (used as in she/he/it was)
yā (या) = that
jīvite (जीविते) = for life
spṛhā (स्पृहा) = wish/longing for/aspiration ॥ 2-22॥

COMMENT:
Some fascinating lines here as Janaka makes it clear that he now has inferred his awareness as a force that allows him to transcend corporeal physicality as well as mental constructs of self. The reference to the body here is a direct reference to his deeper appreciation for the truth behind conventional reality and dualities (as explained in the verse previous to this). The attribution to the word embodiment* refers to the mental fabrications in connection with the self that over time gets itself so ingrained within our psyche that the fabricated entity that we refer to as the ‘self’ starts to feel like a physical appendage that has an embedded separate existence over and apart from all else. After discounting the embodied self, Janaka also discounts the fact that he does not identify with that part of the self-model that establishes itself purely with the ego. At this point, all Janaka identifies with is the awareness that permeates him - an awareness that allows him to understand the illusory nature of the self, the slow evaporation of that part of the self that identifies with ego and a deeper understanding of conventional reality (as evidenced by the manifestation presented by his material body).
Janaka also discerns a paradoxical fact - that the amassing of more knowledge, concepts, ideas and doctrines itself is detrimental to awareness and being. He strives to attain a form of conscious alertness that is free of thought-movements, not aligned to any prevailing mores of wisdom, knowledge, rituals or practices. An alert awareness that arises from a place where he has managed to quell the ever-rising and falling waves of thought fluctuations that manifest within his mind and obtain within himself a place that is radiant without the paraphernalia of culture nor conditioning. It is this aspect that he  alludes to in his last line here when he understands that his appetite for amassing the trappings that come with life (with its attendant cultural overlays) has indeed enslaved him up until now.

NOTE:
*A short and a useful note on embodiment from the article "Reply to Gallagher: Different conceptions of embodiment" by Thomas Metzinger (Philosophisches Seminar Johannes Gutenberg-Universität Mainz D-55099 Mainz) © Thomas Metzinger

“Embodiment,” unfortunately, has long become a trendy buzzword. Probably precisely because of its implicit Cartesian connotations in an explicitly anti-Cartesian approach, its semantic vagueness, and the spatial-mental imagery it evokes, it is now used by many different authors in many different ways. For some, “embodiment” is something that has to do with robotics, for others, it is something that has to do with “existing under the gaze of the other”. .. Let me try to quickly develop a minimal conceptual platform. We need at least some conceptual clarification. Therefore, before we go on, let me introduce three new working concepts: “first-order embodiment,” “second-order embodiment,” and “third-order embodiment.” 
“First-order embodiment” is aimed at and can be found, for instance, in biorobotics and in all “bottom-up approaches” to artificial intelligence. The basic idea is to investigate how intelligent behavior and other complex system properties, termed “mental,” can naturally evolve out of the dynamical, self-organizing interactions between the environment and a purely physical, reactive system that does not possess anything like a central processor or “software” and no explicit computation. For researchers, the relevant questions are: How could the very first forms of prerational intelligence emerge in a physical universe? How could we acquire a flexible, evolvable, and coherent behavioral profile in the course of natural evolution? How is it possible to generate intelligent behavior without explicit computation?
“Second-order embodiment” can develop in a system that satisfies the following three conditions: (a) we can successfully understand the intelligence of its behavior and other “mental” properties by describing it as a representational system, (b) this system has a single, explicit and coherent self-representation of itself as being an embodied agent, and (c) the way in which this system uses this explicit internal model of itself as an entity possessing and controlling a body helps us understand its intelligence and its psychology in functional terms. Some advanced robots, many primitive animals on our planet, and possibly sleepwalking human beings or patients during certain epileptic absence seizures could be examples of Second-order embodiment.
“Third-order embodiment” is the special case (indeed the very special case) in which a physical system not only explicitly models itself as an embodied being, but also maps some of the representational content generated in this process directly onto conscious experience. That is, Third-order embodiment means that in addition, you consciously experience yourself as embodied, that you possess a specific type of what, I call a “phenomenal self-model”. Human beings in ordinary wake states, but also orangutans swinging from branch to branch at great height, could be examples of this: they have an online model of their own body as a whole that has been elevated to the level of global availability and integrated within a virtual window of presence. They are consciously present as bodily selves.  Example: Out-of-body experiences (OBEs) are clearly cases of Third-order embodiment, because, at least in a majority of cases, they include some sort of ethereal double, a conscious self-model of a spatially extended and perceiving agent.
The general framework emerging from this threefold distinction is that human beings permanently possess First-order embodiment and Second-order embodiment: a considerable part of our own behavioral intelligence is achieved without explicit computation and results directly from physical properties of our bodies, such as the genetically determined elasticity of muscles and tendons, or the degrees of freedom realized by the special shape of our joints. Moreover, certain parts of our unconscious self-model, such as the immune system and the elementary bioregulatory processes in the upper brain stem and the hypothalamus, are continuously active. Another candidate for an important aspect of the unconscious selfmodel, a representation of global properties of the body, is the body schema. Having an unconscious body schema is clearly a new, biological form of intelligence: having a body schema means having Second-order embodiment. Only episodically, during wakefulness and in the dream state, do human beings realize Third-order embodiment.