योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-116, verse-8

तस्मात्प्रत्यक्षमेवैतद्राम नात्र संदेहोऽस्ति ।
मनो हि विलक्षणानां क्रियाणां कर्तृ भोक्तृ च तदेव निर्घृष्य संशोध्य चित्तरत्नमिह हिमकणमिवातपेन विलीनतां विवेकेन नीत्वा परं श्रेयः प्राप्स्यसि ।
चित्तमेव सकलभूताडम्बरकारिणीमविद्यां विद्धि ।
सा विचित्रकेन्द्रजालवशादिदमुत्पादयति ।
अविद्याचित्तजीवबुद्धिशब्दानां भेदो नास्ति वृक्षतरुशब्दयोरिवेति ज्ञात्वा चित्तमेवविकल्पनं कुरु ।
अभ्युदिते चित्तवैमल्यार्कबिम्बे सकलङ्कविकल्पोत्थदोषतिमिरापहरणं न तदस्ति राघव यन्न दृश्यते यन्नात्मीक्रियते यन्न परित्यज्यते यन्न म्रियते यन्नात्मीयं यन्न परकीयं सर्वं सर्वदा सर्वो भवतीति परमार्थः ॥ ८ ॥

tasmātpratyakṣamevaitadrāma nātra saṃdeho'sti ,
mano hi vilakṣaṇānāṃ kriyāṇāṃ kartṛ bhoktṛ ca tadeva nirghṛṣya saṃśodhya cittaratnamiha himakaṇamivātapena vilīnatāṃ vivekena nītvā paraṃ śreyaḥ prāpsyasi ,
cittameva sakalabhūtāḍambarakāriṇīmavidyāṃ viddhi ,
sā vicitrakendrajālavaśādidamutpādayati ,
avidyācittajīvabuddhiśabdānāṃ bhedo nāsti vṛkṣataruśabdayoriveti jñātvā cittamevavikalpanaṃ kuru ,
abhyudite cittavaimalyārkabimbe sakalaṅkavikalpotthadoṣatimirāpaharaṇaṃ na tadasti rāghava yanna dṛśyate yannātmīkriyate yanna parityajyate yanna mriyate yannātmīyaṃ yanna parakīyaṃ sarvaṃ sarvadā sarvo bhavatīti paramārthaḥ 8

8. tasmāt pratyakṣam eva etat rāma na atra sandehaḥ asti | manaḥ hi vilakṣaṇānām kriyāṇām kartṛ bhoktṛ ca tat eva nirghṛṣya saṃśodhya citta-ratnam iha hima-kaṇam iva ātapena
vilīnatām vivekena nītvā param śreyaḥ prāpsyasi | cittam eva sakala-bhūta-āḍambara-kāriṇīm avidyām viddhi | sā vicitra-kendra-jāla-vaśāt idam utpādayati | avidyā citta jīva
buddhi śabdānām bhedaḥ na asti vṛkṣa taru śabdayoḥ iva iti jñātvā cittam eva vikalpanam kuru | abhyudite citta-vaimalya-arka-bimbe sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇam
na tat asti rāghava yat na dṛśyate yat na ātmī-kriyate yat na parityajyate yat na mriyate yat na ātmīyam yat na parakīyam sarvam sarvadā sarvaḥ bhavati iti parama-arthaḥ

8. rāma tasmāt etat pratyakṣam eva atra sandehaḥ na asti hi manaḥ vilakṣaṇānām kriyāṇām kartṛ ca bhoktṛ tat eva nirghṛṣya saṃśodhya iha citta-ratnam ātapena hima-kaṇam iva
vivekena vilīnatām nītvā param śreyaḥ prāpsyasi cittam eva sakala-bhūta-āḍambara-kāriṇīm avidyām viddhi sā vicitra-kendra-jāla-vaśāt idam utpādayati avidyā citta jīva buddhi
śabdānām bhedaḥ na asti vṛkṣa taru śabdayoḥ iva iti jñātvā cittam eva vikalpanam kuru rāghava abhyudite citta-vaimalya-arka-bimbe sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇam
na tat asti yat na dṛśyate yat na ātmī-kriyate yat na parityajyate yat na mriyate yat na ātmīyam yat na parakīyam sarvam sarvadā sarvaḥ bhavati iti parama-arthaḥ

8. Therefore, O Rama, this is indeed evident; there is no doubt here. Indeed, the mind is the doer and experiencer of various actions. Having thoroughly rubbed away and purified this jewel of consciousness (citta-ratna), and through discrimination (viveka), having dissolved it here like a snowflake in the sun, you will attain the supreme good (śreyas). Know that the mind itself is ignorance (avidyā), which causes the elaborate display of all beings. It (ignorance) produces this (world) by the power of its wonderful illusion. Knowing that there is no difference between the words avidyā, citta, jīva, and buddhi, just as there is no difference between the words vṛkṣa and taru, focus on eliminating mental constructs (vikalpana) from the mind itself. When the sun-disk of mental purity (citta-vaimalya) has risen, the darkness of faults arising from tainted mental constructs no longer exists. O Raghava (Rama), that which is not seen, not appropriated as self (ātman), not abandoned, not subject to death, not one's own, and not another's — this is the supreme truth (paramārtha): that everything always is the All.

Words meanings summery:

• तस्मात् (tasmāt) - therefore, from that

• प्रत्यक्षम् (pratyakṣam) - evident, perceptible, manifest

• एव (eva) - indeed, only, certainly

• एतत् (etat) - this

• राम (rāma) - O Rama

• न (na) - not, no

• अत्र (atra) - here, in this matter

• सन्देहः (sandehaḥ) - doubt, uncertainty

• अस्ति (asti) - is, exists

• मनः (manaḥ) - the mind

• हि (hi) - indeed, certainly

• विलक्षणानाम् (vilakṣaṇānām) - of various kinds, of different types

• क्रियाणाम् (kriyāṇām) - of actions, of activities

• कर्तृ (kartṛ) - doer, agent

• भोक्तृ (bhoktṛ) - experiencer, enjoyer

• च (ca) - and

• तत् (tat) - that (referring to the mind)

• एव (eva) - indeed, only

• निर्घृष्य (nirghṛṣya) - having rubbed away, having polished

• संशोध्य (saṁśodhya) - having purified, having cleansed

• चित्त-रत्नम् (citta-ratnam) - jewel of consciousness, mind-gem

• इह (iha) - here, in this world

• हिम-कणम् (hima-kaṇam) - a snowflake, a particle of ice

• इव (iva) - like, as

• आतपेन (ātapena) - by heat, by sunlight

• विलीनताम् (vilīnatām) - to dissolution, to melting

• विवेकेन (vivekena) - by discrimination (viveka)

• नीत्वा (nītvā) - having led, having brought

• परम् (param) - supreme, highest

• श्रेयः (śreyaḥ) - good, welfare, liberation (mokṣa)

• प्राप्स्यसि (prāpsyasi) - you will attain, you will achieve

• चित्तम् (cittam) - the mind, consciousness

• एव (eva) - indeed, only

• सकल-भूत-आडम्बर-कारिणीम् (sakala-bhūta-āḍambara-kāriṇīm) - causing the elaborate display of all beings

• अविद्याम् (avidyām) - ignorance (avidyā)

• विद्धि (viddhi) - know (imperative)

• सा (sā) - she, it (referring to avidyā)

• विचित्र-केन्द्र-जाल-वशात् (vicitra-kendra-jāla-vaśāt) - by the power of its wonderful magic/illusion

• इदम् (idam) - this

• उत्पादयति (utpādayati) - produces, creates

• अविद्या (avidyā) - ignorance (avidyā)

• चित्त (citta) - mind, consciousness

• जीव (jīva) - individual soul, living being

• बुद्धि (buddhi) - intellect, understanding

• शब्दानाम् (śabdānām) - of words, of terms

• भेदः (bhedaḥ) - difference, distinction

• न (na) - not, no

• अस्ति (asti) - is, exists

• वृक्ष (vṛkṣa) - tree

• तरु (taru) - tree

• शब्दयोः (śabdayoḥ) - of two words

• इव (iva) - like, as

• इति (iti) - thus, in this manner (introduces reported speech/thought)

• ज्ञात्वा (jñātvā) - having known, having understood

• चित्तम् (cittam) - mind, consciousness

• एव (eva) - indeed, only

• विकल्पनम् (vikalpanam) - focus on eliminating mental constructs (vikalpana) (mental construct, conceptualization, imagining; also the act of differentiating or removing mental constructs)

• कुरु (kuru) - do, make (imperative)

• अभ्युदिते (abhyudite) - when arisen, when fully manifested

• चित्त-वैमल्य-अर्क-बिम्बे (citta-vaimalya-arka-bimbe) - in the sun-disk of mental purity

• स-कलङ्क-विकल्प-उत्थ-दोष-तिमिर-अपहरणम् (sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇam) - the removal of the darkness of faults arising from tainted mental constructs

• न (na) - not, no

• तत् (tat) - that (ultimate reality or the removal process)

• अस्ति (asti) - is, exists

• राघव (rāghava) - O Raghava (descendant of Raghu, Rama)

• यत् (yat) - which, that which

• न (na) - not, no

• दृश्यते (dṛśyate) - is seen, appears

• यत् (yat) - which, that which

• न (na) - not, no

• आत्मी-क्रियते (ātmī-kriyate) - is made one's own, is appropriated as self (ātman)

• यत् (yat) - which, that which

• न (na) - not, no

• परित्यज्यते (parityajyate) - is abandoned, is given up

• यत् (yat) - which, that which

• न (na) - not, no

• म्रियते (mriyate) - dies, is subject to death

• यत् (yat) - which, that which

• न (na) - not, no

• आत्मीयम् (ātmīyam) - one's own, belonging to oneself

• यत् (yat) - which, that which

• न (na) - not, no

• परकीयम् (parakīyam) - another's, belonging to another

• सर्वम् (sarvam) - all, everything

• सर्वदा (sarvadā) - always, at all times

• सर्वः (sarvaḥ) - the All, the Whole (masculine, referring to Brahman)

• भवति (bhavati) - becomes, is

• इति (iti) - thus, in this manner

• परम-अर्थः (parama-arthaḥ) - the supreme truth, ultimate reality (paramārtha)

Words meanings and morphology

तस्मात् (tasmāt) - therefore, from that

(pronoun)

Ablative, neuter, singular of tad

tad - that (pronoun)

प्रत्यक्षम् (pratyakṣam) - evident, perceptible, manifest

(adjective)

Nominative, neuter, singular of pratyakṣa

pratyakṣa - perceptible, present before the eyes, evident

एव (eva) - indeed, only, certainly

(indeclinable)

एतत् (etat) - this

(pronoun)

Nominative, neuter, singular of etad

etad - this (demonstrative pronoun)

राम (rāma) - O Rama

(proper noun)

Vocative, masculine, singular of rāma

rāma - Rama (proper name)

न (na) - not, no

(indeclinable)

अत्र (atra) - here, in this matter

(indeclinable)

सन्देहः (sandehaḥ) - doubt, uncertainty

(noun)

Nominative, masculine, singular of sandeha

sandeha - doubt, uncertainty, suspicion

अस्ति (asti) - is, exists

(verb)

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

Root: as (class 2)

मनः (manaḥ) - the mind

(noun)

Nominative, neuter, singular of manas

manas - mind, intellect, understanding, conscience

हि (hi) - indeed, certainly

(indeclinable)

विलक्षणानाम् (vilakṣaṇānām) - of various kinds, of different types

(adjective)

Genitive, plural of vilakṣaṇa

vilakṣaṇa - of a different kind, peculiar, various

क्रियाणाम् (kriyāṇām) - of actions, of activities

(noun)

Genitive, feminine, plural of kriyā

kriyā - action, act, performance, ritual

Root: kṛ (class 8)

कर्तृ (kartṛ) - doer, agent

(noun)

Nominative, masculine, singular of kartṛ

kartṛ - doer, maker, agent, author, creator, performer

Root: kṛ (class 8)

भोक्तृ (bhoktṛ) - experiencer, enjoyer

(noun)

Nominative, masculine, singular of bhoktṛ

bhoktṛ - experiencer, enjoyer, consumer

Root: bhuj (class 7)

च (ca) - and

(indeclinable)

तत् (tat) - that (referring to the mind)

(pronoun)

Accusative, neuter, singular of tad

tad - that (demonstrative pronoun)

एव (eva) - indeed, only

(indeclinable)

निर्घृष्य (nirghṛṣya) - having rubbed away, having polished

(indeclinable)

Absolutive (Gerund)

Derived from the root 'ghṛṣ' (to rub, grind) with the prefix 'nir'.

Prefix: nir

Root: ghṛṣ (class 1)

संशोध्य (saṁśodhya) - having purified, having cleansed

(indeclinable)

Absolutive (Gerund)

Derived from the root 'śudh' (to purify) with the prefix 'sam'. Causative form is often used in this sense.

Prefix: sam

Root: śudh (class 4)

चित्त-रत्नम् (citta-ratnam) - jewel of consciousness, mind-gem

(noun)

Accusative, neuter, singular of citta-ratna

citta-ratna - jewel of the mind, mind-gem

Compound type : tatpurusha (citta+ratna)

• citta – consciousness, mind, intellect
  noun (neuter)
• ratna – jewel, gem, precious object
  noun (neuter)

इह (iha) - here, in this world

(indeclinable)

हिम-कणम् (hima-kaṇam) - a snowflake, a particle of ice

(noun)

Accusative, masculine, singular of hima-kaṇa

hima-kaṇa - snowflake, particle of ice

Compound type : tatpurusha (hima+kaṇa)

• hima – snow, ice
  noun (masculine)
• kaṇa – particle, drop, grain
  noun (masculine)

इव (iva) - like, as

(indeclinable)

आतपेन (ātapena) - by heat, by sunlight

(noun)

Instrumental, masculine, singular of ātapa

ātapa - sunlight, heat, sunshine

विलीनताम् (vilīnatām) - to dissolution, to melting

(noun)

Accusative, feminine, singular of vilīnatā

vilīnatā - state of dissolution, melting, vanishing

विवेकेन (vivekena) - by discrimination (viveka)

(noun)

Instrumental, masculine, singular of viveka

viveka - discrimination, discernment, judgment

नीत्वा (nītvā) - having led, having brought

(indeclinable)

Absolutive (Gerund)

Derived from the root 'nī' (to lead, carry).

Root: nī (class 1)

परम् (param) - supreme, highest

(adjective)

Accusative, neuter, singular of para

para - supreme, highest, ultimate, excellent

श्रेयः (śreyaḥ) - good, welfare, liberation (mokṣa)

(noun)

Accusative, neuter, singular of śreyas

śreyas - good, welfare, prosperity, bliss, liberation

प्राप्स्यसि (prāpsyasi) - you will attain, you will achieve

(verb)

2nd person , singular, active, future (lṛṭ) of prāp

Prefix: pra

Root: āp (class 5)

चित्तम् (cittam) - the mind, consciousness

(noun)

Nominative, neuter, singular of citta

citta - mind, consciousness, intellect, thought

एव (eva) - indeed, only

(indeclinable)

सकल-भूत-आडम्बर-कारिणीम् (sakala-bhūta-āḍambara-kāriṇīm) - causing the elaborate display of all beings

(adjective)

Accusative, feminine, singular of sakala-bhūta-āḍambara-kāriṇī

sakala-bhūta-āḍambara-kāriṇī - causing the display/pomp of all beings

Compound type : tatpurusha (sakala+bhūta+āḍambara+kāriṇī)

• sakala – all, whole, complete
  adjective
• bhūta – being, creature, element
  noun (neuter)
• āḍambara – pomp, display, ostentation, swelling
  noun (masculine)
• kāriṇī – female doer, cause, agent (feminine)
  noun (feminine)
  Agent noun (feminine)
  Feminine form of 'kārin' (doer), derived from root 'kṛ'.
  Root: kṛ (class 8)

अविद्याम् (avidyām) - ignorance (avidyā)

(noun)

Accusative, feminine, singular of avidyā

avidyā - ignorance, nescience, spiritual ignorance

विद्धि (viddhi) - know (imperative)

(verb)

2nd person , singular, active, imperative (loṭ) of vid

Root: vid (class 2)

सा (sā) - she, it (referring to avidyā)

(pronoun)

Nominative, feminine, singular of tad

tad - that, she (demonstrative/personal pronoun)

विचित्र-केन्द्र-जाल-वशात् (vicitra-kendra-jāla-vaśāt) - by the power of its wonderful magic/illusion

(noun)

Ablative, masculine, singular of vicitra-kendra-jāla-vaśa

vicitra-kendra-jāla-vaśa - power of wonderful magic/illusion

Compound type : tatpurusha (vicitra+kendra-jāla+vaśa)

• vicitra – wonderful, various, diverse
  adjective (neuter)
• kendra-jāla – magic, illusion, jugglery
  noun (neuter)
• vaśa – power, control, will
  noun (masculine)

इदम् (idam) - this

(pronoun)

Accusative, neuter, singular of idam

idam - this (demonstrative pronoun)

उत्पादयति (utpādayati) - produces, creates

(verb)

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

Causative

Causative of 'ut-pad' (to arise).

Prefixes: ut+pra

Root: pad (class 4)

अविद्या (avidyā) - ignorance (avidyā)

(noun)

Nominative, feminine, singular of avidyā

avidyā - ignorance, nescience, spiritual ignorance

चित्त (citta) - mind, consciousness

(noun)

Nominative, neuter, singular of citta

citta - mind, consciousness, intellect, thought

जीव (jīva) - individual soul, living being

(noun)

Nominative, masculine, singular of jīva

jīva - individual soul, living being, life, existence

बुद्धि (buddhi) - intellect, understanding

(noun)

Nominative, feminine, singular of buddhi

buddhi - intellect, understanding, reason, perception

शब्दानाम् (śabdānām) - of words, of terms

(noun)

Genitive, masculine, plural of śabda

śabda - word, sound, term, speech

भेदः (bhedaḥ) - difference, distinction

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, breach

न (na) - not, no

(indeclinable)

अस्ति (asti) - is, exists

(verb)

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

Root: as (class 2)

वृक्ष (vṛkṣa) - tree

(noun)

Nominative, masculine, singular of vṛkṣa

vṛkṣa - tree

तरु (taru) - tree

(noun)

Nominative, masculine, singular of taru

taru - tree

शब्दयोः (śabdayoḥ) - of two words

(noun)

Genitive, masculine, dual of śabda

śabda - word, sound, term

इव (iva) - like, as

(indeclinable)

इति (iti) - thus, in this manner (introduces reported speech/thought)

(indeclinable)

ज्ञात्वा (jñātvā) - having known, having understood

(indeclinable)

Absolutive (Gerund)

Derived from the root 'jñā' (to know).

Root: jñā (class 9)

चित्तम् (cittam) - mind, consciousness

(noun)

Accusative, neuter, singular of citta

citta - mind, consciousness, intellect, thought

एव (eva) - indeed, only

(indeclinable)

विकल्पनम् (vikalpanam) - focus on eliminating mental constructs (vikalpana) (mental construct, conceptualization, imagining; also the act of differentiating or removing mental constructs)

(noun)

Accusative, neuter, singular of vikalpana

vikalpana - mental construct, conceptualization, doubt, alternative

Action noun from 'vi-kalp' (to imagine, doubt, distinguish).

कुरु (kuru) - do, make (imperative)

(verb)

2nd person , singular, active, imperative (loṭ) of kṛ

Root: kṛ (class 8)

अभ्युदिते (abhyudite) - when arisen, when fully manifested

(adjective)

Locative, masculine, singular of abhyudita

abhyudita - arisen, appeared, elevated

Past Passive Participle

Derived from the root 'i' (to go) with prefixes 'abhi' and 'ud'.

Prefixes: abhi+ud

Root: i (class 2)

चित्त-वैमल्य-अर्क-बिम्बे (citta-vaimalya-arka-bimbe) - in the sun-disk of mental purity

(noun)

Locative, neuter, singular of citta-vaimalya-arka-bimba

citta-vaimalya-arka-bimba - sun-disk of mental purity

Compound type : tatpurusha (citta+vaimalya+arka+bimba)

• citta – mind, consciousness
  noun (neuter)
• vaimalya – purity, spotlessness, cleanness
  noun (neuter)
• arka – sun
  noun (masculine)
• bimba – disk, orb, reflection
  noun (neuter)

स-कलङ्क-विकल्प-उत्थ-दोष-तिमिर-अपहरणम् (sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇam) - the removal of the darkness of faults arising from tainted mental constructs

(noun)

Nominative, neuter, singular of sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇa

sa-kalaṅka-vikalpa-uttha-doṣa-timira-apaharaṇa - removal of darkness of faults arisen from tainted mental constructs

Compound type : tatpurusha (sa-kalaṅka+vikalpa+uttha+doṣa+timira+apaharaṇa)

• sa-kalaṅka – tainted, with blemish
  adjective
• vikalpa – mental construct, doubt, imagination
  noun (masculine)
• uttha – arisen from, produced from
  adjective
• doṣa – fault, blemish, defect
  noun (masculine)
• timira – darkness, gloom
  noun (neuter)
• apaharaṇa – removal, carrying away, dispelling
  noun (neuter)
  Action noun
  Derived from the root 'hṛ' (to seize, carry) with prefix 'apa'.
  Prefix: apa
  Root: hṛ (class 1)

न (na) - not, no

(indeclinable)

तत् (tat) - that (ultimate reality or the removal process)

(pronoun)

Nominative, neuter, singular of tad

tad - that (demonstrative pronoun)

अस्ति (asti) - is, exists

(verb)

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

Root: as (class 2)

राघव (rāghava) - O Raghava (descendant of Raghu, Rama)

(proper noun)

Vocative, masculine, singular of rāghava

rāghava - descendant of Raghu (epithet of Rama)

यत् (yat) - which, that which

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

न (na) - not, no

(indeclinable)

दृश्यते (dṛśyate) - is seen, appears

(verb)

3rd person , singular, passive, present (laṭ) of dṛś

Root: dṛś (class 1)

यत् (yat) - which, that which

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

न (na) - not, no

(indeclinable)

आत्मी-क्रियते (ātmī-kriyate) - is made one's own, is appropriated as self (ātman)

(verb)

3rd person , singular, passive, present (laṭ) of ātmī-kṛ

Denominative, Passive voice

Derived from 'ātman' (self) + 'kṛ' (to make), functioning as a denominative verb in passive voice.

Root: kṛ (class 8)

यत् (yat) - which, that which

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

न (na) - not, no

(indeclinable)

परित्यज्यते (parityajyate) - is abandoned, is given up

(verb)

3rd person , singular, passive, present (laṭ) of parityaj

Prefix: pari

Root: tyaj (class 1)

यत् (yat) - which, that which

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

न (na) - not, no

(indeclinable)

म्रियते (mriyate) - dies, is subject to death

(verb)

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

Root: mṛ (class 6)

यत् (yat) - which, that which

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

न (na) - not, no

(indeclinable)

आत्मीयम् (ātmīyam) - one's own, belonging to oneself

(adjective)

Nominative, neuter, singular of ātmīya

ātmīya - one's own, personal, belonging to self

यत् (yat) - which, that which

(pronoun)

Nominative, neuter, singular of yad

yad - which, what (relative pronoun)

न (na) - not, no

(indeclinable)

परकीयम् (parakīyam) - another's, belonging to another

(adjective)

Nominative, neuter, singular of parakīya

parakīya - another's, belonging to another, alien

सर्वम् (sarvam) - all, everything

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, every, whole, entire

सर्वदा (sarvadā) - always, at all times

(indeclinable)

सर्वः (sarvaḥ) - the All, the Whole (masculine, referring to Brahman)

(noun)

Nominative, masculine, singular of sarva

sarva - the All, the Whole, the Universal (philosophical term)

भवति (bhavati) - becomes, is

(verb)

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

Root: bhū (class 1)

इति (iti) - thus, in this manner

(indeclinable)

परम-अर्थः (parama-arthaḥ) - the supreme truth, ultimate reality (paramārtha)

(noun)

Nominative, masculine, singular of parama-artha

parama-artha - supreme truth, ultimate reality, highest meaning

Compound type : karmadharaya (parama+artha)

• parama – supreme, highest, utmost
  adjective (masculine)
• artha – meaning, purpose, reality, object, thing
  noun (masculine)

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