योगवासिष्ठः yogavāsiṣṭhaḥ - book-2, chapter-12, verse-2

रजस्तमोभ्यां रहिता शुद्धसत्त्वानुपातिनीम् ।
मतिमात्मनि संस्थाप्य ज्ञानं श्रोतुं स्थिरौ भव ॥ २ ॥

rajastamobhyāṃ rahitā śuddhasattvānupātinīm ,
matimātmani saṃsthāpya jñānaṃ śrotuṃ sthirau bhava 2

2. rajastamobhyām rahitā śuddhasattvānupātinīm matim
ātmani saṃsthāpya jñānam śrotum sthirau bhava

2. (tvam) rajastamobhyām rahitā śuddhasattvānupātinīm
matim ātmani saṃsthāpya jñānam śrotum sthirau bhava

2. Having established your intellect (mati) within the self (ātman)—an intellect that is free from the qualities of passion (rajas) and inertia (tamas), and which consistently follows pure goodness (sattva)—be firm and steady to hear knowledge (jñāna).

Words meanings summery:

• रजस्तमोभ्याम् (rajastamobhyām) - from passion and inertia; from `rajas` and `tamas`

• रहिता (rahitā) - free from; devoid of

• शुद्धसत्त्वानुपातिनीम् (śuddhasattvānupātinīm) - following pure goodness (sattva); adhering to pure reality

• मतिम् (matim) - intellect; mind; understanding

• आत्मनि (ātmani) - in the self; in the (ātman) spirit

• संस्थाप्य (saṁsthāpya) - having established; having placed; having fixed

• ज्ञानम् (jñānam) - knowledge; wisdom

• श्रोतुम् (śrotum) - to hear; to listen

• स्थिरौ (sthirau) - firm (dual); steady (dual)

• भव (bhava) - be; become

Words meanings and morphology

रजस्तमोभ्याम् (rajastamobhyām) - from passion and inertia; from `rajas` and `tamas`

(noun)

Ablative, neuter, dual of rajastamas

rajastamas - the qualities of passion (rajas) and inertia (tamas)

Dvanda compound of 'rajas' and 'tamas'.

Compound type : dvandva (rajas+tamas)

• rajas – passion, activity, dust (one of the three guṇas)
  noun (neuter)
• tamas – darkness, inertia, ignorance (one of the three guṇas)
  noun (neuter)

रहिता (rahitā) - free from; devoid of

(adjective)

Nominative, feminine, singular of rahita

rahita - free from, devoid of, abandoned

Past Passive Participle

From root 'rah' (to abandon, leave).

Root: rah (class 1)

Note: Grammatically appears as nominative, likely as a predicate to the implied 'you' or descriptively referring to 'mati', despite 'matim' being accusative. Standard texts often read 'rahitām'.

शुद्धसत्त्वानुपातिनीम् (śuddhasattvānupātinīm) - following pure goodness (sattva); adhering to pure reality

(adjective)

Accusative, feminine, singular of śuddhasattvānupātin

śuddhasattvānupātin - following pure sattva (goodness/reality)

Compound adjective 'śuddha' (pure) + 'sattva' (goodness) + 'anupātin' (following).

Compound type : tatpuruṣa (śuddha+sattva+anupātin)

• śuddha – pure, clean, clear
  adjective (masculine/feminine/neuter)
  Past Passive Participle
  From root 'śudh' (to purify).
  Root: śudh (class 4)
• sattva – goodness, purity, reality, existence (one of the three guṇas)
  noun (neuter)
  From root 'as' (to be) with suffix '-tva'.
  Root: as (class 2)
• anupātin – following, adhering to, attending
  adjective (masculine/feminine/neuter)
  Present Active Participle
  From root 'pat' with prefixes 'anu-ā-'.
  Prefixes: anu+ā
  Root: pat (class 1)

Note: Agrees with 'matim'.

मतिम् (matim) - intellect; mind; understanding

(noun)

Accusative, feminine, singular of mati

mati - intellect, mind, thought, understanding

From root 'man' (to think).

Root: man (class 4)

आत्मनि (ātmani) - in the self; in the (ātman) spirit

(noun)

Locative, masculine, singular of ātman

ātman - self, soul, spirit, essence

संस्थाप्य (saṁsthāpya) - having established; having placed; having fixed

(indeclinable)

Absolutive (Gerund)

Absolutive form of the causative of root 'sthā' (to stand) with prefix 'sam-'.

Prefix: sam

Root: sthā (class 1)

ज्ञानम् (jñānam) - knowledge; wisdom

(noun)

Accusative, neuter, singular of jñāna

jñāna - knowledge, wisdom, understanding

From root 'jñā' (to know).

Root: jñā (class 9)

श्रोतुम् (śrotum) - to hear; to listen

(indeclinable)

Infinitive

Infinitive form of the root 'śru'.

Root: śru (class 5)

स्थिरौ (sthirau) - firm (dual); steady (dual)

(adjective)

Nominative, masculine, dual of sthira

sthira - firm, steady, stable, fixed

From root 'sthā' (to stand).

Root: sthā (class 1)

Note: Grammatically dual nominative, though the verb 'bhava' is singular. This might imply two aspects of steadiness or be a textual variant for 'sthiraḥ' (singular).

भव (bhava) - be; become

(verb)

2nd person , singular, active, imperative (loṭ) of bhū

Root: bhū (class 1)