योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-114, verse-14

नानातामखिलां त्यक्त्वा शुद्धचिन्मात्रकोटरे ।
संवेद्येन विनिर्मुक्ते संवित्तत्त्वे स्थितो भव ॥ १४ ॥

nānātāmakhilāṃ tyaktvā śuddhacinmātrakoṭare ,
saṃvedyena vinirmukte saṃvittattve sthito bhava 14

14. nānātām akhilām tyaktvā śuddha-cit-mātra-koṭare
saṃvedyena vinirmukte saṃvid-tattve sthitaḥ bhava

14. akhilām nānātām tyaktvā saṃvedyena vinirmukte
śuddha-cit-mātra-koṭare saṃvid-tattve sthitaḥ bhava

14. Abandoning all manifoldness, be established in the fundamental nature of consciousness (saṃvit-tattva), which is liberated from all that is knowable, within the core of pure consciousness alone.

Words meanings summery:

• नानाताम् (nānātām) - diversity, manifoldness, variety

• अखिलाम् (akhilām) - all, entire, whole, complete

• त्यक्त्वा (tyaktvā) - having abandoned, having forsaken

• शुद्ध-चित्-मात्र-कोटरे (śuddha-cit-mātra-koṭare) - in the core/cavity of pure consciousness alone

• संवेद्येन (saṁvedyena) - by that which is knowable, by the perceptible

• विनिर्मुक्ते (vinirmukte) - freed from, released from

• संविद्-तत्त्वे (saṁvid-tattve) - in the essence of consciousness

• स्थितः (sthitaḥ) - established, standing, situated

• भव (bhava) - be, become

Words meanings and morphology

नानाताम् (nānātām) - diversity, manifoldness, variety

(noun)

Accusative, feminine, singular of nānātā

nānātā - diversity, manifoldness, variety

From 'nānā' (various) + 'tā' (abstract suffix).

अखिलाम् (akhilām) - all, entire, whole, complete

(adjective)

Accusative, feminine, singular of akhila

akhila - all, entire, whole, complete

From 'a' (not) + 'khila' (deficient, lacking, empty).

Compound type : tatpurusha (a+khila)

• a – not, non-, un-
  indeclinable
• khila – deficient, lacking, empty, fallow land
  noun (neuter)

Note: Agrees with `nānātām`.

त्यक्त्वा (tyaktvā) - having abandoned, having forsaken

(indeclinable)

Absolutive (Gerund)

From root 'tyaj' (to abandon, forsake) with suffix '-tvā'.

Root: tyaj (class 1)

Note: Indicates a prior action.

शुद्ध-चित्-मात्र-कोटरे (śuddha-cit-mātra-koṭare) - in the core/cavity of pure consciousness alone

(noun)

Locative, neuter, singular of śuddha-cit-mātra-koṭara

śuddha-cit-mātra-koṭara - the core/cavity consisting solely of pure consciousness

Compound type : tatpurusha (śuddha+cit+mātra+koṭara)

• śuddha – pure, clean, clear
  adjective (neuter)
  Past Passive Participle
  From root 'śudh' (to purify).
  Root: śudh (class 4)
• cit – consciousness, intelligence, understanding
  noun (feminine)
  Root: cit (class 1)
• mātra – only, merely, solely, measure
  adjective (neuter)
  Suffix indicating 'only' or 'just'.
  Root: mā (class 2)
• koṭara – hollow, cavity, core, interior
  noun (neuter)

Note: Refers to a state or place of being.

संवेद्येन (saṁvedyena) - by that which is knowable, by the perceptible

(adjective)

Instrumental, neuter, singular of saṃvedya

saṁvedya - that which is to be known, perceptible, knowable

Gerundive

From root 'vid' (to know) with prefix 'sam' and suffix '-ya'.

Prefix: sam

Root: vid (class 2)

Note: Used substantively.

विनिर्मुक्ते (vinirmukte) - freed from, released from

(adjective)

Locative, neuter, singular of vinirmukta

vinirmukta - freed, released, liberated

Past Passive Participle

From root 'muc' (to release) with prefixes 'vi' and 'nir'.

Prefixes: vi+nir

Root: muc (class 6)

Note: Agrees with `saṃvid-tattve`.

संविद्-तत्त्वे (saṁvid-tattve) - in the essence of consciousness

(noun)

Locative, neuter, singular of saṃvid-tattva

saṁvid-tattva - the essence or fundamental nature of consciousness

Compound type : tatpurusha (saṃvid+tattva)

• saṃvid – consciousness, knowledge, intelligence
  noun (feminine)
  From root 'vid' (to know) with prefix 'sam'.
  Prefix: sam
  Root: vid (class 2)
• tattva – truth, reality, essence, principle
  noun (neuter)
  From 'tad' (that) + 'tva' (abstract suffix).

Note: Describes the state of being.

स्थितः (sthitaḥ) - established, standing, situated

(adjective)

Nominative, masculine, singular of sthita

sthita - stood, situated, established, abiding

Past Passive Participle

From root 'sthā' (to stand, stay).

Root: sthā (class 1)

Note: Agrees with the implied subject (you).

भव (bhava) - be, become

(verb)

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

Root: bhū (class 1)