AVG 4.1

Chapter 4 (A seeker's perspective into the beauty of self-awareness): Verse 1
जनक उवाच ॥
हन्तात्मज्ञनस्य धीरस्य खेलतो भोगलीलया ।
न हि संसारवाहीकैर्मूढैः सह समानता ॥ ४-१॥

PURPORT:
Janaka said:
Ah, Yes! the knower of self-awareness,
who is established in understanding,
enjoys oneself of worldly indulgences:
like one who observes a gameplay;
this is not in any way similar
to those with replete egos: who,
like beasts of burden, are weighted
down by the travails of the world.

TRANSLITERATION:
जनक उवाच ॥
janaka uvāca ॥
हन्त आत्मज्ञनस्य धीरस्य खेलतः भोगलीलया ।
hanta ātmajñanasya dhīrasya khelataḥ bhogalīlayā । 
न हि संसार वाहीकै मूढैः सह समानता ॥ ४-१॥
na hi saṃsāra vāhīkai mūḍhaiḥ saha samānatā ॥ 4-1॥

MEANING:
janaka (जनक) = Janaka
uvāca (उवाच) =  said॥
hanta (हन्त) = exclamation expressing wonder, surprise or woe (as in Wow!, Oh!, Alas!). In this context expressing wonder and surprise
ātmajñanasya (आत्मज्ञनस्य) = of the knower of self-awareness
dhīrasya (धीरस्य) = of the one who is perseverant / of the one who is of an understanding mind
khelataḥ (खेलतः) = playing
bhogalīlayā (भोगलीलया) = (to amuse oneself) with the gameplay of worldly enjoyment and indulgence।
na (न) = not
hi (हि) = surely
saṃsāra (संसार) = world
vāhīkai (वाहीकै) = car or vehicle drawn by oxen ( saṃsāravāhīkai (संसारवाहीकै) is a compound to be read as a heavy oxcart weighted down by the travails of the world drawn by oxen)
mūḍhaiḥ (मूढैः) = deluded/easily fooled or mistaken
saha (सह) = with
samānatā (समानता) = equality, uniformity or similarity ॥ 4-1॥

COMMENT:
This short chapter is Janaka's assertion of his own understanding of the grandeur of awareness. Janaka takes on a mode of speech that is equal parts declarative statements concerning awareness of a self-realized one and insistent questioning of the nature of self-awareness pushing Ashtavakra to clarify and interpret the ideas of awareness introduced in the previous chapter: a chapter that primarily consisted of Ashtavakra challenging Janaka's understanding. So, naturally the tone of assertion taken on by Janaka here seem to serve both as an answer to the challenges posed in the previous chapter as well as a frank annotation of Janaka's own understanding - albeit, that of a seeker. This is evidenced by the very first line when Janaka asserts that the one who 'understands' begins to see the gratification, indulgence and fulfillment offered by the world merely as 'play' since they do not find themselves attached overtly nor covertly to such indulgences and hence they do not seem to be affected by such worldly extravagances (as compared to those who may still be attached to worldly amusements and consequently are buffeted by the sense of prejudices, choices and cultural-biases accordingly engendered by such attachment).

NOTE:
The use of the word 'gameplay' in the purport is a deliberate one and is based upon two factors - the contemporary meaning of the word indicating a specific way in which game players interact with a game, and in particular with video games. Gameplay is the pattern defined through the game rules, connection between player and the game, challenges and overcoming them, plot and player's connection with the plot. The reason for the usage is based upon my understanding of the connections between the illusory self and the network of associations between our ideas of the self and the virtual reality experiments done by Dr. Thomas Metzinger (German philosopher and professor of theoretical philosophy) on modelling the similarities between the two; I sensed a beautiful, over-riding sense of gameplay that seems to underlie these experiments that showcased the illusoriness of the self-model. The following essay is a good introduction to the ideas mentioned:  https://aeon.co/essays/are-you-sleepwalking-now-what-we-know-about-mind-wandering