AVG 10.3

Chapter 10 (A sense of repose through the renunciation of craving) Verse 3
यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै ।
प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥

PURPORT:
Recognize that wherever there is craving
and attachment, the stream of the
phenomenal world flows there. Adopting
a mindset of strong willed dispassion,
absolve from the want of objects desired
for by thought and find happiness.

TRANSLITERATION:
यत्र यत्र भवेत् तृष्णा संसारम् विद्धि तत्र वै ।
yatra yatra bhavet tṛṣṇā saṃsāram viddhi tatra vai ।
प्रौढवैराग्यम् आश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥
prauḍhavairāgyam āśritya vītatṛṣṇaḥ sukhī bhava ॥ 10-3॥

MEANING:
yatra yatra (यत्र यत्र) = wherever
bhavet (भवेत्) = may come to be
tṛṣṇā (तृष्णा) = craving/hankering/desire
saṃsāram (संसारम्) = stream of the phenomenal world
viddhi (विद्धि) = know thus/you should know
tatra (तत्र) = there
vai (वै) = indeed ।
prauḍhavairāgyam (प्रौढवैराग्यम्) = strong willed dispassion (compound of prauḍha (प्रौढ) meaning 'strong willed/firm/absolute' and vairāgyam (वैराग्यम्) meaning 'dispassion/non-attachment [to objects of enjoyment]')
āśritya (आश्रित्य) = endorsing/accepting/adopting
vītatṛṣṇaḥ (वीततृष्णः) = absolved from craving/free of desire (compound of vītatṛṣṇaḥ (वीत) meaning 'free of/absolved' and tṛṣṇaḥ (तृष्णः)  meaning 'craving/desire/hankering')
sukhī (सुखी) = content/tranquil/happy
bhava (भव) = become ॥ 10-3॥

COMMENT:
We have seen earlier in this chapter that the default temperament of a mind that has been conditioned by  cultural forces is to dwell and assign fixity to thoughts and actions that closely mirror the prior conditioning that the individual has experienced. This mindset of attachment is referred to variously as grasping, clinging, aversion, greed or craving. The state of attachment in response to a phenomenal experience can manifest itself either in physical transformations of the individual or in mental shifts of perspective resulting in an alteration of the emotional state of the individual. In most cases, the change is a physiological or a psychological stimulus indicating that the individual covets more of that experience that provided for the sense of pleasure or alternatively, none of that experience that caused a sense of hurt. Put another way, the nature of the experience and our somatic and mental states wanting more or less of the same creates either an increase in the underlying sense of passion or an increase of the latent feeling of aversion leading to strengthened conditioning.
Ashtavakra gently informs that adopting a mature disposition of dispassion that will help absolve the constant amassing of objects sought for by thought is the way to happiness. The dispassion that Ashtavakra mentions here is not an anarchic perspective of passion or desire. Rather, dispassion is that sense of awareness that comes about from clearly understanding the present moment as we encounter the present in real time - not dwelling in the past nor worrying about the future.
A state of dispassion cannot be summoned up from our being; rather, a mindset of dispassion is cultivated and arises when focus is trained towards the present state of happening as one starts to put away and not dwell on those discursive thoughts that are tied to conditioning. In addition, it should be noted that the word 'dispassion', also elicits a tendency on the part of the seeker to fall into a skeptical mindset and associate aspects of apathy, somber stoicism, indifference, aloofness, non-participation or shunning with this feeling. Far from this, dispassion is the mindful commitment to the present moment with complete acceptance of outcomes unconstrained by thoughts that constantly discriminate between alternatives and provoke choice. The insight gained leads to action on the part of the individual to steer away from a mindset of 'what is in it for me' to a mindset of 'I am at peace doing this' in the performance of their activities. The mindset itself is ego-less, the disposition calm and the thoughts not swayed by conditioning.