योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-1, verse-30

अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् ।
अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ यथासि भोः ॥ ३० ॥

avedanaṃ viduryogaṃ cittakṣayamakṛtrimam ,
atyantaṃ tanmayo bhūtvā tathā tiṣṭha yathāsi bhoḥ 30

30. avedanam viduḥ yogam cittakṣayam akṛtrimam atyantam
tanmayaḥ bhūtvā tathā tiṣṭha yathā asi bhoḥ

30. viduḥ yogam cittakṣayam akṛtrimam avedanam bhoḥ
atyantam tanmayaḥ bhūtvā yathā asi tathā tiṣṭha

30. They understand the natural cessation of the mind, which is a state beyond (conceptual) knowledge, to be (yoga). O dear one, having become completely absorbed in that (Truth), remain just as you are.

Words meanings summery:

• अवेदनम् (avedanam) - a state beyond conceptual knowledge or awareness (a state of not knowing, lack of knowledge, unconsciousness, absence of sensation)

• विदुः (viduḥ) - they know, they understand

• योगम् (yogam) - spiritual discipline, especially meditation or contemplative practice, leading to liberation (yoga) (union, connection, spiritual discipline, effort, application)

• चित्तक्षयम् (cittakṣayam) - cessation or dissolution of the active mind, leading to a state beyond thought (destruction of the mind, cessation of consciousness)

• अकृत्रिमम् (akṛtrimam) - inherently natural, not manufactured or forced (natural, unartificial, spontaneous, genuine)

• अत्यन्तम् (atyantam) - completely, fully (exceedingly, completely, utterly, permanently)

• तन्मयः (tanmayaḥ) - completely absorbed in the ultimate Truth or Reality (brahman) (consisting of that, identified with that, absorbed in that)

• भूत्वा (bhūtvā) - having become, having been

• तथा (tathā) - thus, so, in that manner

• तिष्ठ (tiṣṭha) - remain in your true nature (stand, remain, stay)

• यथा (yathā) - as, just as, in which way

• असि (asi) - you exist (in your true nature) (you are)

• भोः (bhoḥ) - O dear one, addressing the student or seeker (O!, hello!, my friend!)

Words meanings and morphology

अवेदनम् (avedanam) - a state beyond conceptual knowledge or awareness (a state of not knowing, lack of knowledge, unconsciousness, absence of sensation)

(noun)

Accusative, neuter, singular of avedana

avedana - unknowing, unconsciousness, absence of sensation

derived from `a-` (negation) + `vedana` (knowledge/sensation, from √vid 'to know')

Root: √vid (class 2)

Note: Can also be seen as an adjective modifying `yoga` or `cittakṣaya`, here taken as a distinct quality or state.

विदुः (viduḥ) - they know, they understand

(verb)

3rd person , plural, active, present (laṭ) of √vid

Present Active Indicative

From √vid (to know), 2nd class, Parasmaipada.

Root: √vid (class 2)

Note: The sandhi-resolved form of `vidur`

योगम् (yogam) - spiritual discipline, especially meditation or contemplative practice, leading to liberation (yoga) (union, connection, spiritual discipline, effort, application)

(noun)

Accusative, masculine, singular of yoga

yoga - union, connection, spiritual discipline, application, concentration, effort

From √yuj (to join, to connect) with suffix `-a`.

Root: √yuj (class 7)

चित्तक्षयम् (cittakṣayam) - cessation or dissolution of the active mind, leading to a state beyond thought (destruction of the mind, cessation of consciousness)

(noun)

Accusative, masculine, singular of cittakṣaya

cittakṣaya - destruction of the mind, cessation of thought

Tatpurusha compound.

Compound type : tatpuruṣa (citta+kṣaya)

• citta – mind, consciousness, thought
  noun (neuter)
  From √cit (to perceive, to understand) with suffix `-ta`.
  Root: √cit (class 1)
• kṣaya – destruction, cessation, loss, waste
  noun (masculine)
  From √kṣi (to destroy, to wane) with suffix `-a`.
  Root: √kṣi (class 1)

अकृत्रिमम् (akṛtrimam) - inherently natural, not manufactured or forced (natural, unartificial, spontaneous, genuine)

(adjective)

Accusative, masculine, singular of akṛtrima

akṛtrima - natural, unartificial, genuine, spontaneous

Derived from `a-` (negation) + `kṛtrima` (artificial, made).

Compound type : nañ-tatpuruṣa (a+kṛtrima)

• a – not, non-
  indeclinable
  Negation prefix.
• kṛtrima – artificial, made, factitious, cultivated
  adjective (masculine)
  From √kṛ (to do, to make) with suffix `-trima`.
  Root: √kṛ (class 8)

Note: Agrees with `cittakṣayam`.

अत्यन्तम् (atyantam) - completely, fully (exceedingly, completely, utterly, permanently)

(indeclinable)

Preposition `ati` + noun `anta` (end). Often used adverbially.

Note: Adverbial usage of neuter accusative singular.

तन्मयः (tanmayaḥ) - completely absorbed in the ultimate Truth or Reality (brahman) (consisting of that, identified with that, absorbed in that)

(adjective)

Nominative, masculine, singular of tanmaya

tanmaya - consisting of that, identical with that, absorbed in that

Compound `tad` (that) + `maya` (consisting of).

Compound type : tatpuruṣa (tad+maya)

• tad – that, he, she, it
  pronoun (neuter)
• maya – made of, consisting of, full of
  suffix (nominal derivative)
  Secondary suffix (taddhita) indicating 'made of' or 'full of'.

Note: Agrees with the implied subject (you/person).

भूत्वा (bhūtvā) - having become, having been

(indeclinable)

Absolutive (Gerund)

Formed with suffix `-tvā` from √bhū.

Root: √bhū (class 1)

तथा (tathā) - thus, so, in that manner

(indeclinable)

Correlative to `yathā`.

तिष्ठ (tiṣṭha) - remain in your true nature (stand, remain, stay)

(verb)

2nd person , singular, active, imperative (loṭ) of √sthā

Imperative Active

From √sthā, 1st class (tiṣṭhati), Parasmaipada.

Root: √sthā (class 1)

यथा (yathā) - as, just as, in which way

(indeclinable)

Correlative to `tathā`.

असि (asi) - you exist (in your true nature) (you are)

(verb)

2nd person , singular, active, present (laṭ) of √as

Present Active Indicative

From √as (to be), 2nd class, Parasmaipada.

Root: √as (class 2)

Note: The sandhi-resolved form of `yathāsi`.

भोः (bhoḥ) - O dear one, addressing the student or seeker (O!, hello!, my friend!)

(indeclinable)

Vocative particle, often used for polite address.