योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-98, verse-2

संयोजितं परे चित्तं शुद्धं निर्वासनं भवेत् ।
ततस्तु कल्पनाशून्यमात्मतां याति राघव ॥ २ ॥

saṃyojitaṃ pare cittaṃ śuddhaṃ nirvāsanaṃ bhavet ,
tatastu kalpanāśūnyamātmatāṃ yāti rāghava 2

2. saṃyojitam pare cittam śuddham nirvāsanam bhavet
tataḥ tu kalpanā-śūnyam ātmatām yāti rāghava

2. he rāghava,
pare cittam saṃyojitam (sat) śuddham nirvāsanam bhavet.
tataḥ tu (tat cittam) kalpanā-śūnyam ātmatām yāti.

2. O Rāghava, when the mind (citta) is truly directed towards the Supreme (brahman), it becomes pure and free from latent tendencies (vāsana). Then, devoid of all imagination (kalpanā-śūnya), it attains the nature of the Self (ātman).

2. כאשר החשיבה ממוקדת בעליון, היא נעשית טהורה וחופשייה מכל רשמי עבר. אז, הוי רָאגְהָוָה, כשהיא ריקה מדמיונות, היא מגיעה למצב העצמי.

Words meanings summery:

• संयोजितम् (saṁyojitam) - (when the mind is) truly directed (well-directed, connected, joined, applied)

• परे (pare) - towards the Supreme (brahman) (in the highest, in the supreme, in the ultimate)

• चित्तम् (cittam) - the mind (citta) (mind, consciousness, thought)

• शुद्धम् (śuddham) - becomes pure (pure, clean, undefiled, clear)

• निर्वासनम् (nirvāsanam) - free from latent tendencies (vāsana) (free from latent impressions, without vāsana, devoid of desires)

• भवेत् (bhavet) - it becomes (it may be, it should be, it becomes)

• ततः (tataḥ) - then, after that (thence, therefore, then, after that)

• तु (tu) - then (as a continuation) (but, indeed, however, on the other hand)

• कल्पना-शून्यम् (kalpanā-śūnyam) - devoid of all imagination (devoid of imagination, empty of constructs, free from mental fabrication)

• आत्मताम् (ātmatām) - the nature of the Self (ātman) (the nature of the Self, selfhood)

• याति (yāti) - it attains (goes, attains, reaches)

• राघव (rāghava) - O Rāghava (addressing Rāma) (descendant of Raghu, O Rāma)

Words meanings and morphology

संयोजितम् (saṁyojitam) - (when the mind is) truly directed (well-directed, connected, joined, applied)

(adjective)

Nominative, neuter, singular of saṃyojita

saṁyojita - joined, connected, united, applied, directed

Past Passive Participle

From saṃ-yuj (causal stem yoji).

Prefix: sam

Root: yuj (class 7)

Note: Agrees with 'cittam'. Implied conditional: 'When it is directed...'

परे (pare) - towards the Supreme (brahman) (in the highest, in the supreme, in the ultimate)

(noun)

Locative, masculine, singular of para

para - supreme, highest, ultimate, beyond, other

Note: Implies 'in the supreme [reality]'.

चित्तम् (cittam) - the mind (citta) (mind, consciousness, thought)

(noun)

Nominative, neuter, singular of citta

citta - mind, consciousness, thought, heart, intellect

Root: cit (class 1)

Note: Subject of 'bhavet'.

शुद्धम् (śuddham) - becomes pure (pure, clean, undefiled, clear)

(adjective)

Nominative, neuter, singular of śuddha

śuddha - pure, clean, clear, spotless, undefiled, corrected

Past Passive Participle

From √śudh

Root: śudh (class 4)

Note: Predicate adjective for 'cittam'.

निर्वासनम् (nirvāsanam) - free from latent tendencies (vāsana) (free from latent impressions, without vāsana, devoid of desires)

(adjective)

Nominative, neuter, singular of nirvāsana

nirvāsana - without latent impressions, free from desires/vāsana

nis (without) + vāsana.

Compound type : pradi-samāsa (nis+vāsana)

• nis – out, without, free from
  indeclinable
  Prefix indicating negation or absence.
• vāsana – latent impression, tendency, habit, desire
  noun (feminine)
  From √vas (to dwell, to perfume)
  Root: vas (class 1)

Note: Predicate adjective for 'cittam'.

भवेत् (bhavet) - it becomes (it may be, it should be, it becomes)

(verb)

3rd person , singular, active, optative (vidhi-liṅ) of bhū

optative active (vidhi-liṅ)

Root: bhū (class 1)

ततः (tataḥ) - then, after that (thence, therefore, then, after that)

(indeclinable)

tasi suffix from tad.

Note: Adverb of time/sequence.

तु (tu) - then (as a continuation) (but, indeed, however, on the other hand)

(indeclinable)

Particle often used for emphasis or transition.

कल्पना-शून्यम् (kalpanā-śūnyam) - devoid of all imagination (devoid of imagination, empty of constructs, free from mental fabrication)

(adjective)

Nominative, neuter, singular of kalpanā-śūnya

kalpanā-śūnya - devoid of imagination, free from mental constructs/fancies

Compound type : bahuvrihi (kalpanā+śūnya)

• kalpanā – imagination, mental creation, fabrication, conception
  noun (feminine)
  From √kḷp.
  Root: kḷp (class 1)
• śūnya – empty, void, devoid, non-existent, zero
  adjective (neuter)

Note: Agrees with implied 'cittam'.

आत्मताम् (ātmatām) - the nature of the Self (ātman) (the nature of the Self, selfhood)

(noun)

Accusative, feminine, singular of ātmatā

ātmatā - selfhood, essential nature of the self (ātman), identity with the Self

From ātman + tā (suffix for abstract noun).

Note: Object of 'yāti'.

याति (yāti) - it attains (goes, attains, reaches)

(verb)

3rd person , singular, active, present (laṭ) of yā

present active (laṭ)

Root: yā (class 2)

राघव (rāghava) - O Rāghava (addressing Rāma) (descendant of Raghu, O Rāma)

(proper noun)

Vocative, masculine, singular of rāghava

rāghava - descendant of Raghu (epithet of Rāma)

Note: Addressed to Rāma.

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