AVG 10.8

Chapter 10 (A sense of repose through the renunciation of craving) Verse 8
कृतं न कति जन्मानि कायेन मनसा गिरा ।
दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ॥ १०-८॥

PURPORT:
How many lives and how many beginnings
have elapsed preoccupied with doing the same
wearisome actions and enterprise with your
body, mind and speech? It is these befuddled
activities that, here and now, you need to relinquish.

TRANSLITERATION:
कृतम् न कति जन्मानि कायेन मनसा गिरा ।
kṛtam na kati janmāni kāyena manasā girā ।
दुःखम् आयासदम् कर्म तत् अद्य अपि उपरम्यताम् ॥ १०-८॥
duḥkham āyāsadam karma tat adya api uparamyatām ॥ 10-8॥

MEANING:
kṛtam (कृतम्) = done/did
na (न) = not
kati (कति) = how many
janmāni (जन्मानि) = births/beginnings/creations
kāyena (कायेन) = with the body
manasā (मनसा) = with the mind
girā (गिरा) =  with speech।
duḥkham (दुःखम्) = pain/sorrow/suffering
āyāsadam (आयासदम्) = involving affliction/comprising difficulty
karma (कर्म) = work
tat (तत्) = that
adya (अद्य) = now/today/at this present juncture
api (अपि) = even
uparamyatām (उपरम्यताम्) = render quiet/cease/pacify ॥ 10-8॥

COMMENT:
In closing this beautiful meditative chapter, Ashtavakra brings up the aspects of renunciation and relinquishment again by reiterating that for a seeker, reality is perceived as a superimposition of the seekers concepts parlayed onto the pure undifferentiated nature of reality. Thus, the beginning practitioner mistakes empirical reality thus superimposed for their own individually acknowledged awareness. It is for this reason that the seeker will not want to assign or superimpose (even) the term 'emptiness' with any such ontological import. Undertaking that the absence of essence within existent phenomena that we conventionally call 'emptiness' is also another conceptual designation leads to the understanding that other related concepts like 'non-duality', 'absence-of-self-nature' and that 'all-things-are-unborn' are also falsely imagined constructions that we connote to conventionally existent entities (to clarify, when one says that 'all things are unborn', understand that it does not mean that things are not born but that things are not born of themselves, that is, that they have exactly zero percent intrinsic self-nature that might ontologically substantiate them).
The action of naming and designating masks the provisional and dependent nature of all existent objects and eases the seeker into a mindset that allows for the seeker to discriminate, differentiate and superimpose the designated definitions onto fundamentally undifferentiated reality. Understanding that the names and designations themselves possess no inherent value nor import allows one the insight and clarity to see that emptiness as a term is 'empty' (similarly so with other terms like 'non-duality', 'absence-of-self-nature' and that 'all-things-are-unborn').
Therefore, the chapters' closing lines aptly ask the relevant question: how many  beginnings must we, as a sentient species, undergo before we transcend the practice of assigning the same wearisome conceptual designations on our actions and enterprise using the faculties of our bodies, mind and our language?