योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-13, verse-21

मा खेदं भज हेयेषु नोपादेयपरो भव ।
हेयादेयदृशौ त्यक्त्वा शेषस्थः स्वच्छतां व्रज ॥ २१ ॥

mā khedaṃ bhaja heyeṣu nopādeyaparo bhava ,
heyādeyadṛśau tyaktvā śeṣasthaḥ svacchatāṃ vraja 21

21. mā khedam bhaja heyeṣu na upādeyaparaḥ bhava heya
ādeya dṛśau tyaktvā śeṣasthaḥ svacchatām vraja

21. heyeṣu khedam mā bhaja,
upādeyaparaḥ na bhava.
heya ādeya dṛśau tyaktvā śeṣasthaḥ svacchatām vraja.

21. Do not be distressed by what is to be rejected, and do not be intent on what is to be accepted. Having abandoned the dualistic perception of 'what is to be rejected' and 'what is to be accepted', remain in your true nature and attain purity.

Words meanings summery:

• मा (mā) - do not (not, do not (prohibitive particle))

• खेदम् (khedam) - distress (distress, sorrow, weariness)

• भज (bhaja) - entertain, feel (resort to, entertain, serve, obtain)

• हेयेषु (heyeṣu) - by what is to be rejected (in what is to be abandoned/rejected)

• न (na) - and do not (not, nor)

• उपादेयपरः (upādeyaparaḥ) - intent on what is to be accepted (intent on what is to be accepted, devoted to desirable things)

• भव (bhava) - become (be, become)

• हेय (heya) - what is to be rejected (to be abandoned, to be avoided, to be rejected)

• आदेय (ādeya) - what is to be accepted (to be accepted, to be taken, receivable)

• दृशौ (dṛśau) - the dualistic perception (of 'heya' and 'ādeya') (two visions, two perceptions)

• त्यक्त्वा (tyaktvā) - having abandoned (having abandoned, having left)

• शेषस्थः (śeṣasthaḥ) - remaining in your true nature (the remainder after dualities are transcended) (remaining in the remainder, situated in the residue)

• स्वच्छताम् (svacchatām) - purity (purity, clearness, transparency)

• व्रज (vraja) - attain (go, proceed, attain)

Words meanings and morphology

मा (mā) - do not (not, do not (prohibitive particle))

(indeclinable)

खेदम् (khedam) - distress (distress, sorrow, weariness)

(noun)

Accusative, masculine, singular of kheda

kheda - distress, sorrow, pain, weariness, exhaustion

Derived from root KHID (to be distressed).

Root: khid (class 1)

Note: Object of 'bhaja'.

भज (bhaja) - entertain, feel (resort to, entertain, serve, obtain)

(verb)

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

Imperative Mood, Active Voice

Root BHAJ (to divide, serve, resort to). 1st class, Parasmaipada.

Root: bhaj (class 1)

हेयेषु (heyeṣu) - by what is to be rejected (in what is to be abandoned/rejected)

(adjective)

Locative, neuter, plural of heya

heya - to be abandoned, to be avoided, to be rejected, despicable

Gerundive / Potential Passive Participle

Root HĀ (to abandon) with gerundive suffix -ya.

Root: hā (class 3)

Note: Indicates the sphere or objects regarding which distress should not be felt.

न (na) - and do not (not, nor)

(indeclinable)

उपादेयपरः (upādeyaparaḥ) - intent on what is to be accepted (intent on what is to be accepted, devoted to desirable things)

(adjective)

Nominative, masculine, singular of upādeyapara

upādeyapara - devoted to what is to be accepted or chosen, intent on desirable things

Compound of 'upādeya' (to be accepted) + 'para' (devoted to, intent on).

Compound type : tatpuruṣa (upādeya+para)

• upādeya – to be taken up, to be accepted, to be chosen, desirable
  adjective (neuter)
  Gerundive
  Root DĀ with UPA-Ā.
  Prefixes: upa+ā
  Root: dā (class 3)
• para – other, supreme, devoted to, intent on
  adjective (masculine)

Note: Predicative adjective with 'bhava'.

भव (bhava) - become (be, become)

(verb)

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

Imperative Mood, Active Voice

Root BHŪ (to be, become). 1st class, Parasmaipada.

Root: bhū (class 1)

Note: Implied subject is 'you' (Rāma).

हेय (heya) - what is to be rejected (to be abandoned, to be avoided, to be rejected)

(adjective)

neuter, singular of heya

heya - to be abandoned, to be avoided, to be rejected, despicable

Gerundive / Potential Passive Participle

Root HĀ (to abandon) with gerundive suffix -ya.

Root: hā (class 3)

आदेय (ādeya) - what is to be accepted (to be accepted, to be taken, receivable)

(adjective)

neuter, singular of ādeya

ādeya - to be taken, to be received, to be accepted, receivable

Gerundive / Potential Passive Participle

Root DĀ (to give) with upasarga Ā (towards) and suffix -eya (gerundive).

Prefix: ā

Root: dā (class 3)

दृशौ (dṛśau) - the dualistic perception (of 'heya' and 'ādeya') (two visions, two perceptions)

(noun)

Accusative, feminine, dual of dṛś

dṛś - seeing, sight, vision, appearance, view

Derived from root DṚŚ (to see).

Root: dṛś (class 1)

Note: Object of 'tyaktvā'. Represents the dualistic worldview of acceptance and rejection.

त्यक्त्वा (tyaktvā) - having abandoned (having abandoned, having left)

(indeclinable)

Absolutive / Gerund

Root TYAJ (to abandon) with suffix -ktvā.

Root: tyaj (class 1)

शेषस्थः (śeṣasthaḥ) - remaining in your true nature (the remainder after dualities are transcended) (remaining in the remainder, situated in the residue)

(adjective)

Nominative, masculine, singular of śeṣastha

śeṣastha - standing in the remainder, remaining in the residue, remaining in what is left

Compound of 'śeṣa' (remainder) + 'stha' (standing, situated).

Compound type : tatpuruṣa (śeṣa+stha)

• śeṣa – remainder, residue, what is left
  noun (masculine)
  Past Passive Participle
  Root ŚIṢ (to leave, remain).
  Root: śiṣ (class 7)
• stha – standing, situated in, abiding in
  adjective (masculine)
  Agent noun/Adjective
  Root STHĀ (to stand) with suffix -a.
  Root: sthā (class 1)

Note: Acts as the implied subject of 'vraja'.

स्वच्छताम् (svacchatām) - purity (purity, clearness, transparency)

(noun)

Accusative, feminine, singular of svacchatā

svacchatā - purity, clearness, transparency, brightness

Derived from 'svaccha' (pure, clear) with noun suffix -tā.

Note: Object of 'vraja'.

व्रज (vraja) - attain (go, proceed, attain)

(verb)

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

Imperative Mood, Active Voice

Root VRAJ (to go). 1st class, Parasmaipada.

Root: vraj (class 1)

Note: Implied subject is 'you' (Rāma).