योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-20, verse-19

वयं तु भगवन्नित्यमात्मसंतोषमास्थिताः ।
न कदाचन नीरूपे मुह्यामो जातविभ्रमैः ॥ १९ ॥

vayaṃ tu bhagavannityamātmasaṃtoṣamāsthitāḥ ,
na kadācana nīrūpe muhyāmo jātavibhramaiḥ 19

19. vayam tu bhagavan nityam ātmasaṃtoṣam āsthitāḥ
na kadācana nīrūpe muhyāmaḥ jātavibhramaiḥ

19. bhagavan vayam tu nityam ātmasaṃtoṣam āsthitāḥ
kadācana nīrūpe jātavibhramaiḥ na muhyāmaḥ

19. But we, O Lord, are always established in contentment stemming from the Self (ātman). We are never deluded by arisen confusions regarding the formless reality.

Words meanings summery:

• वयम् (vayam) - we

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

• भगवन् (bhagavan) - O Lord (O Lord, O divine one, O glorious one)

• नित्यम् (nityam) - always (always, constantly, perpetually)

• आत्मसंतोषम् (ātmasaṁtoṣam) - contentment stemming from the Self (ātman) (self-contentment, satisfaction in the self)

• आस्थिताः (āsthitāḥ) - established (in contentment) (established, situated, dwelling, firm)

• न (na) - not (not, no)

• कदाचन (kadācana) - never (never, at no time, ever (with negation))

• नीरूपे (nīrūpe) - in the formless (reality) (in the formless, without form)

• मुह्यामः (muhyāmaḥ) - we are deluded (we are deluded, we are confused)

• जातविभ्रमैः (jātavibhramaiḥ) - by arisen confusions (by risen illusions/confusions, by those whose bewilderment has arisen)

Words meanings and morphology

वयम् (vayam) - we

(pronoun)

Nominative, plural of asmad

asmad - I, we

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

(indeclinable)

भगवन् (bhagavan) - O Lord (O Lord, O divine one, O glorious one)

(noun)

Vocative, masculine, singular of bhagavat

bhagavat - possessing fortune, glorious, divine, venerable, Lord

नित्यम् (nityam) - always (always, constantly, perpetually)

(indeclinable)

आत्मसंतोषम् (ātmasaṁtoṣam) - contentment stemming from the Self (ātman) (self-contentment, satisfaction in the self)

(noun)

Accusative, masculine, singular of ātmasaṃtoṣa

ātmasaṁtoṣa - self-contentment, satisfaction in the Self

Compound type : tatpuruṣa (ātman+saṃtoṣa)

• ātman – Self, soul, spirit, essence (ātman)
  noun (masculine)
• saṃtoṣa – contentment, satisfaction
  noun (masculine)
  Derived from root tuṣ (to be pleased) with prefix sam
  Prefix: sam
  Root: tuṣ (class 4)

आस्थिताः (āsthitāḥ) - established (in contentment) (established, situated, dwelling, firm)

(adjective)

Nominative, masculine, plural of āsthita

āsthita - established, situated, standing, dwelling, firm

Past Passive Participle

Derived from root sthā (to stand) with prefix ā

Prefix: ā

Root: sthā (class 1)

Note: Agrees with vayam (we), which can be grammatically masculine or feminine plural.

न (na) - not (not, no)

(indeclinable)

कदाचन (kadācana) - never (never, at no time, ever (with negation))

(indeclinable)

नीरूपे (nīrūpe) - in the formless (reality) (in the formless, without form)

(adjective)

Locative, neuter, singular of nīrūpa

nīrūpa - formless, bodiless, without form

Compound type : bahuvrīhi (nis+rūpa)

• nis – out, without, away
  indeclinable
• rūpa – form, shape, appearance, body
  noun (neuter)

Note: Context points to neuter locative singular for 'formless reality'.

मुह्यामः (muhyāmaḥ) - we are deluded (we are deluded, we are confused)

(verb)

1st person , plural, active, present (laṭ) of muh

Present Tense, Active Voice

1st person plural, parasmaipada

Root: muh (class 4)

जातविभ्रमैः (jātavibhramaiḥ) - by arisen confusions (by risen illusions/confusions, by those whose bewilderment has arisen)

(adjective)

Instrumental, masculine, plural of jātavibhrama

jātavibhrama - having illusions arisen, bewildered, confused

Compound type : bahuvrīhi (jāta+vibhrama)

• jāta – born, produced, arisen
  adjective (masculine)
  Past Passive Participle
  Derived from root jan (to be born)
  Root: jan (class 4)
• vibhrama – illusion, confusion, error, delusion
  noun (masculine)
  Derived from root bhram (to wander) with prefix vi
  Prefix: vi
  Root: bhram (class 1)

Note: The adjective refers to the confusions themselves.