योगवासिष्ठः yogavāsiṣṭhaḥ - book-2, chapter-20, verse-15

विदितवेद्यमिदं हि मनो मुनेर्विवशमेव हि याति परं पदम् ।
यदवबुद्धमखण्डितमुत्तमं तदवबोधवशान्न जहाति हि ॥ १५ ॥

viditavedyamidaṃ hi mano munervivaśameva hi yāti paraṃ padam ,
yadavabuddhamakhaṇḍitamuttamaṃ tadavabodhavaśānna jahāti hi 15

15. vidita-vedyam idam hi manaḥ muneḥ
vivaśam eva hi yāti param padam
yat avabuddham akhaṇḍitam uttamam
tat avabodha-vaśāt na jahāti hi

15. hi vidita-vedyam idam manaḥ muneḥ vivaśam eva hi param padam yāti.
yat akhaṇḍitam uttamam avabuddham,
tat (manaḥ) avabodha-vaśāt hi na jahāti.

15. Indeed, this mind of the sage who has understood what is to be known, effortlessly attains the supreme state (padam). What is realized as the unbroken, supreme (brahman), the mind, by the power of that realization, indeed never abandons it.

Words meanings summery:

• विदित-वेद्यम् (vidita-vedyam) - having known the knowable (the ultimate reality) (that which is known, known what is to be known)

• इदम् (idam) - this

• हि (hi) - indeed, surely, because

• मनः (manaḥ) - mind, intellect

• मुनेः (muneḥ) - of the sage, ascetic

• विवशम् (vivaśam) - effortlessly, spontaneously (helpless, dependent, effortless)

• एव (eva) - indeed, only, just, exactly

• हि (hi) - indeed, surely, because

• याति (yāti) - goes, attains

• परम् (param) - supreme, ultimate, highest

• पदम् (padam) - the supreme state (of realization or liberation) (state, position, abode, ultimate state)

• यत् (yat) - which, that

• अवबुद्धम् (avabuddham) - understood, realized, comprehended

• अखण्डितम् (akhaṇḍitam) - unbroken, undivided, indivisible

• उत्तमम् (uttamam) - supreme, highest, excellent

• तत् (tat) - that

• अवबोध-वशात् (avabodha-vaśāt) - by the power of understanding/realization

• न (na) - not

• जहाति (jahāti) - abandons, leaves, gives up

• हि (hi) - indeed, surely, because

Words meanings and morphology

विदित-वेद्यम् (vidita-vedyam) - having known the knowable (the ultimate reality) (that which is known, known what is to be known)

(adjective)

Nominative, neuter, singular of vidita-vedya

vidita-vedya - known that which is to be known

Compound type : karma-dhāraya (vidita+vedya)

• vidita – known, understood
  adjective (neuter)
  Past Passive Participle
  Derived from root vid (to know).
  Root: vid (class 2)
• vedya – knowable, to be known
  adjective (neuter)
  Gerundive
  Derived from root vid (to know) with suffix -ya.
  Root: vid (class 2)

Note: Qualifies 'manaḥ'.

इदम् (idam) - this

(pronoun)

Nominative, neuter, singular of idam

idam - this (demonstrative pronoun)

Note: Qualifies 'manaḥ'.

हि (hi) - indeed, surely, because

(indeclinable)

Particle expressing emphasis or cause.

मनः (manaḥ) - mind, intellect

(noun)

Nominative, neuter, singular of manas

manas - mind, intellect, understanding

Root: man (class 4)

मुनेः (muneḥ) - of the sage, ascetic

(noun)

Genitive, masculine, singular of muni

muni - sage, ascetic, saint

विवशम् (vivaśam) - effortlessly, spontaneously (helpless, dependent, effortless)

(adjective)

Nominative, neuter, singular of vivaśa

vivaśa - helpless, uncontrolled, dependent, spontaneous

Derived from vi + vaśa (control), meaning without control.

Compound type : bahuvrihi (vi+vaśa)

• vi – apart, away, without
  indeclinable
  Prefix indicating separation or negation.
• vaśa – control, subjection, will
  noun (masculine)

एव (eva) - indeed, only, just, exactly

(indeclinable)

Emphatic particle.

हि (hi) - indeed, surely, because

(indeclinable)

Particle expressing emphasis or cause.

याति (yāti) - goes, attains

(verb)

3rd person , singular, active, present (laṭ) of yā

Present indicative, third person singular.

Root: yā (class 2)

परम् (param) - supreme, ultimate, highest

(adjective)

Accusative, neuter, singular of para

para - other, subsequent, distant, supreme, chief

Note: Qualifies 'padam'.

पदम् (padam) - the supreme state (of realization or liberation) (state, position, abode, ultimate state)

(noun)

Accusative, neuter, singular of pada

pada - foot, step, place, position, state, path

Root: pad (class 4)

यत् (yat) - which, that

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

Note: Refers to 'brahman' or the ultimate reality implicitly.

अवबुद्धम् (avabuddham) - understood, realized, comprehended

(adjective)

Nominative, neuter, singular of avabuddha

avabuddha - understood, awakened, realized

Past Passive Participle

Derived from root budh (to know, perceive) with prefix ava.

Prefix: ava

Root: budh (class 1)

Note: Used substantively or as an adjective.

अखण्डितम् (akhaṇḍitam) - unbroken, undivided, indivisible

(adjective)

Nominative, neuter, singular of akhaṇḍita

akhaṇḍita - unbroken, undivided, entire, continuous

Negation of khaṇḍita (broken).

Compound type : nañ-tatpurusha (a+khaṇḍita)

• a – not, un-
  indeclinable
  Negative prefix.
• khaṇḍita – broken, divided, incomplete
  adjective (neuter)
  Past Passive Participle
  Derived from root khaṇḍ (to break).
  Root: khaṇḍ (class 10)

उत्तमम् (uttamam) - supreme, highest, excellent

(adjective)

Nominative, neuter, singular of uttama

uttama - uppermost, highest, best, excellent, supreme

Superlative form, derived from ud (up).

तत् (tat) - that

(pronoun)

Nominative, neuter, singular of tad

tad - that (demonstrative pronoun)

अवबोध-वशात् (avabodha-vaśāt) - by the power of understanding/realization

(noun)

Ablative, masculine, singular of avabodha-vaśa

avabodha-vaśa - power/control of understanding/realization

Compound type : tatpurusha (avabodha+vaśa)

• avabodha – understanding, comprehension, realization
  noun (masculine)
  Derived from root budh with prefix ava.
  Prefix: ava
  Root: budh (class 1)
• vaśa – control, power, influence
  noun (masculine)

न (na) - not

(indeclinable)

Negative particle.

जहाति (jahāti) - abandons, leaves, gives up

(verb)

3rd person , singular, active, present (laṭ) of hā

Present indicative, third person singular, from root hā (to abandon). This is reduplicated form (jahāti).

Root: hā (class 3)

हि (hi) - indeed, surely, because

(indeclinable)

Particle expressing emphasis or cause.