योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-91, verse-77

असंवित्तिरजाड्यस्था सुखायाजननात्मने ।
अजडो गलितानन्दस्त्यक्तसंवेदनो भव ।
असंवेद्यप्रबुद्धात्मा यस्तु स त्वं रघूद्वह ॥ ७७ ॥

asaṃvittirajāḍyasthā sukhāyājananātmane ,
ajaḍo galitānandastyaktasaṃvedano bhava ,
asaṃvedyaprabuddhātmā yastu sa tvaṃ raghūdvaha 77

77. asaṃvittiḥ ajāḍyasthā sukhāya
ajananaātmane ajaḍaḥ galitānandaḥ
tyaktasaṃvedanaḥ bhava asaṃvedyaprabuddhātmā
yaḥ tu saḥ tvam raghūdvaha

77. ajāḍyasthā asaṃvittiḥ sukhāya
ajananaātmane ajaḍaḥ galitānandaḥ
tyaktasaṃvedanaḥ bhava he raghūdvaha
yaḥ tu asaṃvedyaprabuddhātmā saḥ tvam

77. The absence of consciousness (asaṃvitti), abiding in a state of non-dullness, leads to happiness and the condition of never being born again. Be free from dullness, transcending (personal) joy (ānanda), and relinquishing all sensation (saṃvedana)! You, O Raghūdvaha, are indeed that one whose self (ātman) is awakened by that which is imperceptible (asaṃvedya).

Words meanings summery:

• असंवित्तिः (asaṁvittiḥ) - the absence of consciousness (asaṃvitti) (non-consciousness, absence of sensation, lack of perception)

• अजाड्यस्था (ajāḍyasthā) - abiding in a state of non-dullness (abiding in non-dullness, situated in non-inertia)

• सुखाय (sukhāya) - leads to happiness (for happiness, for joy)

• अजननआत्मने (ajananaātmane) - for the condition of never being born again (for the nature of non-birth, for the state of not being born)

• अजडः (ajaḍaḥ) - free from dullness (not dull, not inert, alert)

• गलितानन्दः (galitānandaḥ) - transcending (personal) joy (ānanda) (whose joy has vanished, devoid of happiness, transcending joy)

• त्यक्तसंवेदनः (tyaktasaṁvedanaḥ) - relinquishing all sensation (saṃvedana) (one who has abandoned sensation, having given up consciousness)

• भव (bhava) - be (in this state) (be, become)

• असंवेद्यप्रबुद्धात्मा (asaṁvedyaprabuddhātmā) - one whose self (ātman) is awakened by that which is imperceptible (asaṃvedya) (one whose self is awakened by the imperceptible, one whose awakened self is beyond sensation)

• यः (yaḥ) - who (who, which, he who)

• तु (tu) - indeed (but, on the other hand, indeed)

• सः (saḥ) - that one (he, that)

• त्वम् (tvam) - you

• रघूद्वह (raghūdvaha) - O Raghūdvaha (an epithet for Rama) (O carrier/descendant of Raghu, O best of Raghus)

Words meanings and morphology

असंवित्तिः (asaṁvittiḥ) - the absence of consciousness (asaṃvitti) (non-consciousness, absence of sensation, lack of perception)

(noun)

Nominative, feminine, singular of asaṃvitti

asaṁvitti - non-consciousness, absence of sensation, lack of perception

Compound type : tatpuruṣa (a+saṃvitti)

• a – not, non-
  indeclinable
• saṃvitti – consciousness, sensation, perception
  noun (feminine)
  Derived from root vid (to know) with upasarga sam- and suffix -ti.
  Prefix: sam
  Root: vid (class 2)

Note: Subject of the first clause.

अजाड्यस्था (ajāḍyasthā) - abiding in a state of non-dullness (abiding in non-dullness, situated in non-inertia)

(adjective)

Nominative, feminine, singular of ajāḍyasthā

ajāḍyasthā - abiding in non-dullness, situated in non-inertia

Compound type : tatpuruṣa (ajāḍya+sthā)

• ajāḍya – non-dullness, non-inertia, alertness
  noun (neuter)
  Compound: a (not) + jāḍya (dullness).
• sthā – standing, abiding, situated
  adjective (feminine)
  From root sthā (to stand) functioning as a suffix in compounds.
  Root: sthā (class 1)

Note: Qualifies asaṃvittiḥ.

सुखाय (sukhāya) - leads to happiness (for happiness, for joy)

(noun)

Dative, neuter, singular of sukha

sukha - happiness, joy, pleasure, ease

Note: Expresses purpose or consequence.

अजननआत्मने (ajananaātmane) - for the condition of never being born again (for the nature of non-birth, for the state of not being born)

(noun)

Dative, masculine, singular of ajananaātman

ajananaātman - nature of non-birth, self of non-birth

Compound type : tatpuruṣa (ajanana+ātman)

• ajanana – non-birth, not being born
  noun (neuter)
  Compound: a (not) + janana (birth).
• ātman – self, soul, spirit, essence
  noun (masculine)
  Root: an (class 2)

Note: Expresses purpose or consequence, parallel to sukhāya.

अजडः (ajaḍaḥ) - free from dullness (not dull, not inert, alert)

(adjective)

Nominative, masculine, singular of ajaḍa

ajaḍa - not dull, not inert, intelligent, alert

Compound: a (not) + jaḍa (dull, inert).

Compound type : tatpuruṣa (a+jaḍa)

• a – not, non-
  indeclinable
• jaḍa – dull, inert, senseless, foolish
  adjective (masculine)

Note: Predicate adjective for the implied 'you'.

गलितानन्दः (galitānandaḥ) - transcending (personal) joy (ānanda) (whose joy has vanished, devoid of happiness, transcending joy)

(adjective)

Nominative, masculine, singular of galitānanda

galitānanda - whose joy has vanished, devoid of happiness

Compound type : bahuvrīhi (galita+ānanda)

• galita – melted, dropped, vanished, disappeared
  participle (masculine)
  Past Passive Participle
  Derived from root gal (to drop, to trickle, to vanish).
  Root: gal (class 1)
• ānanda – joy, happiness, bliss
  noun (masculine)
  Prefix: ā
  Root: nand (class 1)

Note: Predicate adjective for the implied 'you'.

त्यक्तसंवेदनः (tyaktasaṁvedanaḥ) - relinquishing all sensation (saṃvedana) (one who has abandoned sensation, having given up consciousness)

(adjective)

Nominative, masculine, singular of tyaktasaṃvedana

tyaktasaṁvedana - one who has abandoned sensation, having given up consciousness

Compound type : bahuvrīhi (tyakta+saṃvedana)

• tyakta – abandoned, given up, renounced
  participle (masculine)
  Past Passive Participle
  Derived from root tyaj (to abandon, to give up) with suffix -ta.
  Root: tyaj (class 1)
• saṃvedana – sensation, consciousness, feeling
  noun (neuter)
  Derived from root vid (to know) with upasarga sam- and suffix -ana.
  Prefix: sam
  Root: vid (class 2)

Note: Predicate adjective for the implied 'you'.

भव (bhava) - be (in this state) (be, become)

(verb)

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

Imperative

2nd person singular imperative active.

Root: bhū (class 1)

Note: Command to 'you'.

असंवेद्यप्रबुद्धात्मा (asaṁvedyaprabuddhātmā) - one whose self (ātman) is awakened by that which is imperceptible (asaṃvedya) (one whose self is awakened by the imperceptible, one whose awakened self is beyond sensation)

(noun)

Nominative, masculine, singular of asaṃvedyaprabuddhātman

asaṁvedyaprabuddhātman - one whose self is awakened by the imperceptible

Compound type : bahuvrīhi (asaṃvedya+prabuddha+ātman)

• asaṃvedya – imperceptible, not to be sensed, beyond sensation
  adjective (masculine)
  Gerundive (negative)
  Compound: a (not) + saṃvedya (to be sensed). Derived from root vid (to know) with upasarga sam- and suffix -ya.
  Prefixes: a+sam
  Root: vid (class 2)
• prabuddha – awakened, enlightened, fully conscious
  participle (masculine)
  Past Passive Participle
  Derived from root budh (to awaken, to know) with upasarga pra-.
  Prefix: pra
  Root: budh (class 1)
• ātman – self, soul, spirit, essence
  noun (masculine)
  Root: an (class 2)

Note: Predicate nominative for saḥ.

यः (yaḥ) - who (who, which, he who)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what

Note: Relative pronoun referring to tvam.

तु (tu) - indeed (but, on the other hand, indeed)

(indeclinable)

Note: Emphasizes the statement.

सः (saḥ) - that one (he, that)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, it, she

Note: Correlative pronoun to yaḥ.

त्वम् (tvam) - you

(pronoun)

Nominative, singular of yuṣmad

yuṣmad - you (singular)

रघूद्वह (raghūdvaha) - O Raghūdvaha (an epithet for Rama) (O carrier/descendant of Raghu, O best of Raghus)

(proper noun)

Vocative, masculine, singular of raghūdvaha

raghūdvaha - descendant of Raghu, best of Raghus

Compound type : tatpuruṣa (raghu+udvaha)

• raghu – Raghu (a legendary king)
  proper noun (masculine)
• udvaha – carrier, supporter, leading
  noun (masculine)
  From root vah (to carry) with upasarga ud-.
  Prefix: ud
  Root: vah (class 1)

Note: Addressed to Rama.