योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-90, verse-6

तामसैर्वासनाजालैर्व्याप्तं यज्जन्मकारणम् ।
विद्यमानं मनो विद्धि तद्दुःखायैव केवलम् ॥ ६ ॥

tāmasairvāsanājālairvyāptaṃ yajjanmakāraṇam ,
vidyamānaṃ mano viddhi tadduḥkhāyaiva kevalam 6

6. tāmasaiḥ vāsanājālaiḥ vyāptam yat janmakāraṇam
vidyamānam manaḥ viddhi tat duḥkhāya eva kevalam

6. Know that the mind (manas) which exists, being pervaded by dull, ignorant (tāmasa) networks of subconscious impressions (vāsanā), and which is the cause of rebirth (saṃsāra), is solely a source of suffering.

Words meanings summery:

• तामसैः (tāmasaiḥ) - refers to the quality of dullness, ignorance, and inertia (tamas). (by the tāmasic, by the dull/ignorant)

• वासनाजालैः (vāsanājālaiḥ) - by the intricate networks of subconscious tendencies and impressions (vāsanā) that bind the individual. (by webs of vāsanās, by networks of subconscious impressions)

• व्याप्तम् (vyāptam) - completely filled or permeated by. (pervaded, enveloped, covered)

• यत् (yat) - introducing a relative clause that describes the mind. (which, what)

• जन्मकारणम् (janmakāraṇam) - The fundamental reason for being reborn into the cycle of existence (saṃsāra). (cause of rebirth)

• विद्यमानम् (vidyamānam) - the mind that is currently active and phenomenal. (existing, being present)

• मनः (manaḥ) - The object of the instruction viddhi (manas). (mind, intellect, consciousness)

• विद्धि (viddhi) - An instruction to the listener to recognize a truth. (know, understand (imperative))

• तत् (tat) - refers back to the mind described by the relative clause. (that)

• दुःखाय (duḥkhāya) - leads to suffering. (for suffering, for misery)

• एव (eva) - emphasizes that suffering is its sole purpose/outcome. (only, indeed, just)

• केवलम् (kevalam) - reinforces the idea that the mind is *only* for suffering. (solely, merely, entirely)

Words meanings and morphology

तामसैः (tāmasaiḥ) - refers to the quality of dullness, ignorance, and inertia (tamas). (by the tāmasic, by the dull/ignorant)

(adjective)

Instrumental, masculine, plural of tāmasa

tāmasa - relating to tamas; dark, ignorant, dull, inactive

Derived from tamas (darkness, inertia), referring to one of the three guṇas.

Note: Agrees with vāsanājālaiḥ.

वासनाजालैः (vāsanājālaiḥ) - by the intricate networks of subconscious tendencies and impressions (vāsanā) that bind the individual. (by webs of vāsanās, by networks of subconscious impressions)

(noun)

Instrumental, neuter, plural of vāsanājāla

vāsanājāla - web of vāsanās, network of subconscious impressions

Compound: vāsanā (subtle impression) + jāla (net, web).

Compound type : tatpuruṣa (vāsanā+jāla)

• vāsanā – subtle impression, subconscious tendency, latent desire
  noun (feminine)
  From root √vas (to dwell, perfume), implying a residual impression.
  Root: vas (class 1)
• jāla – net, web, snare
  noun (neuter)

Note: Agent of vyāptam.

व्याप्तम् (vyāptam) - completely filled or permeated by. (pervaded, enveloped, covered)

(participle)

Nominative, neuter, singular of vyāpta

vyāpta - pervaded, permeated, occupied, covered

Past Passive Participle

Derived from root √āp (to obtain, reach) with upasarga vi.

Prefix: vi

Root: āp (class 5)

Note: Qualifies manaḥ (implied).

यत् (yat) - introducing a relative clause that describes the mind. (which, what)

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, who

Relative pronoun.

जन्मकारणम् (janmakāraṇam) - The fundamental reason for being reborn into the cycle of existence (saṃsāra). (cause of rebirth)

(noun)

Nominative, neuter, singular of janmakāraṇa

janmakāraṇa - cause of birth, cause of rebirth (saṃsāra)

Compound: janma (birth) + kāraṇa (cause).

Compound type : tatpuruṣa (janma+kāraṇa)

• janma – birth, production, existence
  noun (neuter)
  From root √jan.
  Root: jan (class 4)
• kāraṇa – cause, reason, instrument
  noun (neuter)
  From root √kṛ (to do, make).
  Root: kṛ (class 8)

Note: Predicate of yat.

विद्यमानम् (vidyamānam) - the mind that is currently active and phenomenal. (existing, being present)

(participle)

Accusative, neuter, singular of vidyamāna

vidyamāna - existing, present, being

Present Middle Participle

Derived from root √vid (to be, exist).

Root: vid (class 2)

Note: Qualifies manaḥ.

मनः (manaḥ) - The object of the instruction viddhi (manas). (mind, intellect, consciousness)

(noun)

Accusative, neuter, singular of manas

manas - mind, intellect, understanding, conscience (manas)

Root: man (class 4)

Note: Object of viddhi.

विद्धि (viddhi) - An instruction to the listener to recognize a truth. (know, understand (imperative))

(verb)

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

imperative active second singular

Imperative mood, parasmaipada.

Root: vid (class 2)

तत् (tat) - refers back to the mind described by the relative clause. (that)

(pronoun)

Accusative, neuter, singular of tad

tad - that, it, he, she

Demonstrative pronoun.

Note: Corresponds to yat.

दुःखाय (duḥkhāya) - leads to suffering. (for suffering, for misery)

(noun)

Dative, neuter, singular of duḥkha

duḥkha - suffering, pain, misery, sorrow

एव (eva) - emphasizes that suffering is its sole purpose/outcome. (only, indeed, just)

(indeclinable)

Particle for emphasis.

केवलम् (kevalam) - reinforces the idea that the mind is *only* for suffering. (solely, merely, entirely)

(adjective)

Accusative, neuter, singular of kevala

kevala - sole, only, mere, whole, entire

Note: Adverbial use.