AVG 10.1

Chapter 10 (A sense of repose through the renunciation of craving) Verse 1
अष्टावक्र उवाच ॥
विहाय वैरिणं काममर्थं चानर्थसंकुलम् ।
धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ॥ १०-१॥

PURPORT:
Casting off as one does an antagonist,
cast off desires and the want for sensual
gratifications. So also, relinquish the acquisition
and preservation of wealth; a process visited
by hardship. Similarly, give up those moral
practices whose objective was to attain these
desires and worldly riches. In transcending
desires, riches and even mores, you attain
your own self: dispassionate, impartial, choiceless.

TRANSLITERATION:
अष्टावक्र उवाच ॥
aṣṭāvakra uvāca ॥
विहाय वैरिणम् कामम् अर्थम् च अनर्थसंकुलम् ।
vihāya vairiṇam kāmam artham ca anarthasaṃkulam ।
धर्मम् अपि एतयोः हेतुम् सर्वत्र अनादरम् कुरु ॥ १०-१॥
dharmam api etayoḥ hetum sarvatra anādaram kuru ॥ 10-1॥

MEANING:
aṣṭāvakra (अष्टावक्र) = Aṣṭāvakra
uvāca (उवाच) = said ॥
vihāya (विहाय) = relinquishing/repudiating
vairiṇam (वैरिणम्) = adversary/antagonist
kāmam (कामम्) = desire
artham (अर्थम्) = worldly riches and abundance/temporal prosperity
ca (च) = and
anarthasaṃkulam (अनर्थसंकुलम्) = mixed with hardship and difficulty (compound of anartha (अनर्थ) meaning 'loss/scarcity' and saṃkulam (संकुलम्) meaning 'combined with/mixed with/densely abounding in') ।
dharmam (धर्मम्) = good work and deeds attended to with an awareness of the present circumstances (within the context of this verse, the meaning is construed as 'the practice of observance of prescriptive ceremonies whose aim is to amass worldly riches and attain the object of one's desire/yearning')
api (अपि) = also
etayoḥ (एतयोः) = of these two
hetum (हेतुम्) = the cause/the motive source
sarvatra (सर्वत्र) = everywhere
anādaram (अनादरम्) = dispassionately/impartial/choicelessly (literal meaning is 'apathy/indifference' which does not make sense with the context of Ashtavakra's purported message in this case)
kuru (कुरु) = do/achieve ॥ 10-1॥

COMMENT:
The focus of the tenth chapter is a meditation on desire; our innate sense of craving towards entities that appeal to our senses and our need to acquire said objects of desire. Desire and its manifestations like craving, hankering and clinging seem to obtain embodiment within our psyche sometime after our births and our formative years. A fundamentally evolutionary manifestation, desire in its incipient state can be understood to arise from a combination of our body's homeostatic regulation to maintain a state of good repair and the response of the body's hormonal mechanisms to reflexively and automatically calibrate chemical responses dependent upon that innate need for equilibrium.
The ego (that is absent at the time of birth) slowly crystallizes and takes shape as we mature. The addition of cultural impingements that take the form of language and the linguistic designations imputed on objects using name-and-form are additionally subsumed by the ego in securing a firmer foothold in the process of this crystallization.
The evolution based manifestation of our innate sense of self-regulation and homeostasis morphs itself over time and matures into the ever-growing sense of a need to want to pull things into the center of ones being so that the ego can continue to 'collect' (either in a physical sense or from an emotional perspective) the artifacts implicated by names-and-form and thus obtain a sense of permanence. This feeling of wanting to pull in objects that are culturally perceived to be of value to the center of ones being, assigning 'ownership' over the object and 'claiming' the object as one's own is a constant process. This cycle of aggregating externalities into the self-centered locus slowly shifts from one sense object to another as the ego and the self cannot find lasting contentment from just one sense object. The ego is unable to find the necessary satisfaction within any one single sense-object as the defining characteristic of sense objects is rooted within their impermanence.
It is in the nature of objects to arise, endure and to be ultimately recast; for this reason and this reason alone, the sense of desire, clinging and ownership keeps shifting from one sense object to the next; an unending search that can only be eschewed by what Ashtavakra calls for within this chapter - a sense of renunciation from objects of desire (Kama), relinquishment of actions whose aim is in the amassing of physical objects that appeal to the senses (Artha) and even casting off the practice of the observance of rituals and prescriptive ceremonies (Dharma) whose aim is to amass more of and dwell within the conventional realities presented by Kama and Artha.