AVG 10.2

Chapter 10 (A sense of repose through the renunciation of craving) Verse 2
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा ।
मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥ १०-२॥

PURPORT:
Perceive gifts, property, wealth and
even family and friends and other
such good fortunes as real within a
conventional sense but, empty of
any inherent essence that confers to
them immortality; just like the perceived
images within one's dreams. This spectacle
recognized by our minds is but a temporal
slice of our manifest awareness.

TRANSLITERATION:
स्वप्न इन्द्रजालवत् पश्य दिनानि त्रीणि पञ्च वा ।
svapna indrajālavat paśya dināni trīṇi pañca vā ।
मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥ १०-२॥
mitrakṣetradhanāgāradāradāyādisampadaḥ ॥ 10-2॥

MEANING:
svapna (स्वप्न) = dream
indrajālavat (इन्द्रजालवत्) = like a hallucinatory visual impression
paśya (पश्य) = having seen
dināni (दिनानि) = days
trīṇi (त्रीणि) = three
pañca (पञ्च) = five
vā (वा) = or ।
mitrakṣetradhanāgāradāradāyādisampadaḥ (मित्रक्षेत्रधनागारदारदायादिसम्पदः) = friends, lands, wealth, dwellings, wives, gifts and such other good fortunes (compound of mitra (मित्र) meaning 'friends' and kṣetra (क्षेत्र) meaning 'lands/provinces/fields' and dhana (धन) meaning 'wealth/affluence' and agāra (अगार) meaning 'house/dwelling' and dāra (दार)  meaning 'wife/spouse' and dāya (दाय) meaning 'gift/present/giving' and ādi (आदि) meaning 'and such other/etcetera' and sampadaḥ (सम्पदः) meaning 'good fortune')॥ 10-2॥

COMMENT:
The thoughts that arise within our minds are singularly autonomous processes that are part and parcel of our evolutionary biology; the arising of thoughts, the enduring of the same and cessation thereof is as independent a process as is breathing or the heart pumping – they happen on their own volition. The arising of the thoughts themselves and the phenomenal entities that thoughts associate themselves with (Ashtavakra gives some examples that one must not read too literally) may not be the problem in and of itself. Individual responsibility and the power of restraint lies in how we translate thoughts into action (or the lack of action as appropriate). While the individual may not be accountable for the thoughts that arise within the themselves, the individual is singularly accountable for their actions in response to the thought.
The movement or the action undertaken by the individual in response to thought is sometimes referred to as free-will or self-expression - in that sense, all individuals are free to act and react (impulsively or otherwise) based upon the current trajectory and velocity of their thoughts, but understand that once the action has been brought to bear from the mental plane to the physical, the action undertaken tends to define its own trajectory and velocity dependent upon and influenced by the trajectories and velocities of various other actions and choices that have been propagated by other entities (individuals, natural forces and other random occurrences that may or may not resonate with the individuals choices), the ensemble of which determine the outcome.
The response of any natural system to a perturbation is to go back to the natural state of equilibrium preferred by the system. In the same sense, while the individual's action itself may be construed as being presented based upon the will of the individual, the outcome may or may not be dependent upon the will of the taker-of-the-action; the outcome is dependent and interlinked upon the combined set of actions and forces that form the larger context and environment within which the individual acts. In this sense, acting upon thought and having the result of such actions conform to the expectations set by the ego may not be expected to resonate as we live within a dependent framework that is based upon factors, choices and actions that are interlinked and inter-dependent.