योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-113, verse-11

संसारबीजकणिका यैषा विद्या रघूद्वह ।
एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११ ॥

saṃsārabījakaṇikā yaiṣā vidyā raghūdvaha ,
eṣā hyavidyamānaiva satīva sphāratāṃ gatā 11

11. saṃsāra-bīja-kaṇikā yā eṣā vidyā raghūdvaha
eṣā hi avidyamānā eva satī iva sphāratām gatā

11. raghūdvaha,
yā eṣā saṃsāra-bīja-kaṇikā vidyā,
eṣā hi avidyamānā eva satī iva sphāratām gatā

11. O upholder of the Raghu lineage (raghūdvaha), this tiny particle, which is the seed of transmigration (saṃsāra) and is referred to as 'vidyā', although it is in fact non-existent, has nonetheless expanded as if it were truly real.

Words meanings summery:

• संसार-बीज-कणिका (saṁsāra-bīja-kaṇikā) - the subtle root cause of the cycle of birth and death (a tiny particle that is the seed of transmigration)

• या (yā) - which (referring to the kaṇikā) (which, who, what)

• एषा (eṣā) - this particular (particle/vidyā) (this, this one)

• विद्या (vidyā) - in this context, a paradoxical term referring to the cosmic illusion (māyā) or ignorance (avidyā) that causes saṃsāra, despite the usual meaning of knowledge. (knowledge, learning, science)

• रघूद्वह (raghūdvaha) - O Rama (upholder of the Raghu lineage (an epithet for Rama))

• एषा (eṣā) - this (vidyā, the seed of saṃsāra) (this, this one)

• हि (hi) - indeed, emphasizing the statement (indeed, for, because)

• अविद्यमाना (avidyamānā) - though not possessing true existence (non-existent, not existing)

• एव (eva) - emphasizing the preceding word, 'non-existent itself' (indeed, only, just, certainly)

• सती (satī) - as if having real existence (being, existing, real)

• इव (iva) - expressing a comparison or similitude (like, as, as if)

• स्फारताम् (sphāratām) - a state of widespread manifestation (vastness, expansion, extensiveness)

• गता (gatā) - has come to be, has entered into the state of (gone, attained, reached)

Words meanings and morphology

संसार-बीज-कणिका (saṁsāra-bīja-kaṇikā) - the subtle root cause of the cycle of birth and death (a tiny particle that is the seed of transmigration)

(noun)

Nominative, feminine, singular of saṃsāra-bīja-kaṇikā

saṁsāra-bīja-kaṇikā - a particle which is the seed of saṃsāra (transmigration)

Compound type : tatpurusha (saṃsāra+bīja+kaṇikā)

• saṃsāra – transmigration, cycle of birth and death, the world (saṃsāra)
  noun (masculine)
  Prefix: sam
  Root: sṛ (class 1)
• bīja – seed, origin, cause
  noun (neuter)
• kaṇikā – a small particle, a tiny grain, a drop
  noun (feminine)

या (yā) - which (referring to the kaṇikā) (which, who, what)

(pronoun)

Nominative, feminine, singular of ya

ya - who, which, what (relative pronoun)

Note: Feminine nominative singular, agreeing with kaṇikā and vidyā.

एषा (eṣā) - this particular (particle/vidyā) (this, this one)

(pronoun)

Nominative, feminine, singular of etas

etas - this, this one (demonstrative pronoun)

Note: Feminine nominative singular, agreeing with kaṇikā and vidyā.

विद्या (vidyā) - in this context, a paradoxical term referring to the cosmic illusion (māyā) or ignorance (avidyā) that causes saṃsāra, despite the usual meaning of knowledge. (knowledge, learning, science)

(noun)

Nominative, feminine, singular of vidyā

vidyā - knowledge, learning, science; sometimes used in philosophical contexts to refer to a creative, illusory power (māyā) distinct from true knowledge.

From root vid (to know)

Root: vid (class 2)

रघूद्वह (raghūdvaha) - O Rama (upholder of the Raghu lineage (an epithet for Rama))

(proper noun)

Vocative, masculine, singular of raghūdvaha

raghūdvaha - upholder/bearer of the Raghu family; an epithet of Rama

Compound of Raghu + ūdvaha (bearer)

Compound type : tatpurusha (raghu+udvaha)

• raghu – Raghu (name of a famous ancient king, ancestor of Rama)
  proper noun (masculine)
• udvaha – bearing, carrying; bringing, causing; a bearer, upholder
  noun (masculine)
  From prefix ud + root vah (to carry)
  Prefix: ud
  Root: vah (class 1)

एषा (eṣā) - this (vidyā, the seed of saṃsāra) (this, this one)

(pronoun)

Nominative, feminine, singular of etas

etas - this, this one (demonstrative pronoun)

Note: Feminine nominative singular, referring back to vidyā.

हि (hi) - indeed, emphasizing the statement (indeed, for, because)

(indeclinable)

अविद्यमाना (avidyamānā) - though not possessing true existence (non-existent, not existing)

(adjective)

Nominative, feminine, singular of avidyamāna

avidyamāna - non-existent, not present

Present Active Participle

a-privative + present active participle of root vid (to be)

Compound type : tatpurusha (a+vidyamāna)

• a – not, non-, un- (negative prefix)
  indeclinable
  negative prefix
• vidyamāna – existing, present, being
  adjective (masculine)
  Present Active Participle
  Present active participle from root vid (to be)
  Root: vid (class 2)

Note: Modifies eṣā (vidyā).

एव (eva) - emphasizing the preceding word, 'non-existent itself' (indeed, only, just, certainly)

(indeclinable)

सती (satī) - as if having real existence (being, existing, real)

(adjective)

Nominative, feminine, singular of sat

sat - being, existing, real, true, good (present participle of as)

Present Active Participle

Present active participle from root as (to be)

Root: as (class 2)

Note: Feminine nominative singular, agreeing with eṣā (vidyā).

इव (iva) - expressing a comparison or similitude (like, as, as if)

(indeclinable)

स्फारताम् (sphāratām) - a state of widespread manifestation (vastness, expansion, extensiveness)

(noun)

Accusative, feminine, singular of sphāratā

sphāratā - vastness, expansion, extensiveness, amplitude

From sphāra (vast, extensive) + suffix -tā (state of being)

Note: Used with gatā (attained) to mean 'attained the state of vastness'.

गता (gatā) - has come to be, has entered into the state of (gone, attained, reached)

(adjective)

Nominative, feminine, singular of gata

gata - gone, reached, attained, obtained

Past Passive Participle

Past Passive Participle from root gam (to go)

Root: gam (class 1)

Note: Used here predicatively with sphāratām to describe the state attained by vidyā.