योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-102, verse-28

अविद्यैषा दुरन्तैषा दुःखायैषा विवर्धते ।
 अपरिज्ञायमानैषा तनोतीदमसन्मयम् ॥ २८ ॥

avidyaiṣā durantaiṣā duḥkhāyaiṣā vivardhate ,
 aparijñāyamānaiṣā tanotīdamasanmayam 28

28. avidyā eṣā durantā eṣā duḥkhāya eṣā vivardhate
aparijñāyamānā eṣā tanoti idam asanmayam

28. eṣā avidyā eṣā durantā eṣā duḥkhāya vivardhate
aparijñāyamānā eṣā idam asanmayam tanoti

28. This is nescience (avidyā); it is without end and grows only to cause suffering. Not being properly understood (aparijñāyamānā), it expands this world of unreality.

Words meanings summery:

• अविद्या (avidyā) - The fundamental spiritual ignorance that is the subject of the verse. (ignorance, nescience, spiritual ignorance)

• एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

• दुरन्ता (durantā) - Describes avidyā as having no easily discernible end or being hard to overcome. (endless, difficult to end, having a bad end)

• एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

• दुःखाय (duḥkhāya) - Indicates the purpose or inevitable outcome of avidyā's growth. (for sorrow, for suffering)

• एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

• विवर्धते (vivardhate) - Avidyā continues to grow and expand. (grows, increases, prospers)

• अपरिज्ञायमाना (aparijñāyamānā) - The state of avidyā when it is unexamined, allowing it to exert its influence. (not being properly known or understood)

• एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

• तनोति (tanoti) - Avidyā causes the expansion of the unreal world. (spreads, extends, expands, produces)

• इदम् (idam) - Refers to the objective world or reality. (this (neuter, accusative, singular))

• असन्मयम् (asanmayam) - Describes the nature of the world, emphasizing its lack of ultimate reality. (consisting of unreality, unreal, not made of 'sat')

Words meanings and morphology

अविद्या (avidyā) - The fundamental spiritual ignorance that is the subject of the verse. (ignorance, nescience, spiritual ignorance)

(noun)

Nominative, feminine, singular of avidyā

avidyā - ignorance, nescience, spiritual ignorance, illusion, unreal knowledge

Negative prefix 'a-' + 'vidyā' (knowledge)

Note: The primary subject being discussed.

एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

(pronoun)

Nominative, feminine, singular of etad

etad - this, this here

Note: Repeated for emphasis with different predicates.

दुरन्ता (durantā) - Describes avidyā as having no easily discernible end or being hard to overcome. (endless, difficult to end, having a bad end)

(adjective)

Nominative, feminine, singular of duranta

duranta - endless, difficult to end, having an evil end, incurable, boundless

Compound 'dur-' (bad, difficult) + 'anta' (end)

Compound type : bahuvrīhi (dur+anta)

• dur – bad, difficult, evil, hard
  indeclinable
  Prefix, indicating difficulty or badness
• anta – end, limit, boundary, conclusion, death
  noun (masculine)
  Root: am (class 1)

Note: Qualifies 'avidyā'.

एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

(pronoun)

Nominative, feminine, singular of etad

etad - this, this here

Note: Repeated for emphasis with different predicates.

दुःखाय (duḥkhāya) - Indicates the purpose or inevitable outcome of avidyā's growth. (for sorrow, for suffering)

(noun)

Dative, neuter, singular of duḥkha

duḥkha - suffering, pain, misery, sorrow, unhappiness, discomfort

Note: Denotes purpose.

एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

(pronoun)

Nominative, feminine, singular of etad

etad - this, this here

Note: Repeated for emphasis with different predicates.

विवर्धते (vivardhate) - Avidyā continues to grow and expand. (grows, increases, prospers)

(verb)

3rd person , singular, middle, present (laṭ) of vivardh

Prefix 'vi-' + root 'vṛdh' (to grow)

Prefix: vi

Root: vṛdh (class 1)

Note: Subject is 'eṣā' (avidyā).

अपरिज्ञायमाना (aparijñāyamānā) - The state of avidyā when it is unexamined, allowing it to exert its influence. (not being properly known or understood)

(adjective)

Nominative, feminine, singular of aparijñāyamāna

aparijñāyamāna - not being properly known, not being understood, unrecognized

Present Passive Participle

Negative prefix 'a-' + prefix 'pari-' + root 'jñā' (to know) + 'yamāna' (middle participle suffix)

Compound type : nañ-tatpuruṣa (a+parijñāyamāna)

• a – not, non-
  indeclinable
  Negative prefix
• parijñāyamāna – being known or understood fully/completely
  adjective (masculine)
  Present Passive Participle
  Prefix 'pari-' + root 'jñā' (to know) + 'yamāna' suffix
  Prefix: pari
  Root: jñā (class 9)

Note: Qualifies 'eṣā' (avidyā). Term to be bracketed in translation.

एषा (eṣā) - Refers to avidyā. (this (feminine, nominative, singular))

(pronoun)

Nominative, feminine, singular of etad

etad - this, this here

Note: Subject of 'tanoti'.

तनोति (tanoti) - Avidyā causes the expansion of the unreal world. (spreads, extends, expands, produces)

(verb)

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

Root: tan (class 8)

इदम् (idam) - Refers to the objective world or reality. (this (neuter, accusative, singular))

(pronoun)

Accusative, neuter, singular of idam

idam - this, this here

Note: Object of 'tanoti'.

असन्मयम् (asanmayam) - Describes the nature of the world, emphasizing its lack of ultimate reality. (consisting of unreality, unreal, not made of 'sat')

(adjective)

Accusative, neuter, singular of asanmaya

asanmaya - consisting of unreality, unreal, non-existent, not made of 'sat' (reality)

Compound 'asat' (unreal, non-existent) + 'maya' (made of, consisting of)

Compound type : tatpuruṣa (asat+maya)

• asat – non-existent, unreal, false, bad, untruth
  adjective (neuter)
  Negative prefix 'a-' + 'sat' (existent, real, good)
  Prefix: a
• maya – consisting of, made of, full of, appearing as
  suffix (neuter)
  Suffix indicating material or abundance

Note: Qualifies 'idam'.

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