योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-119, verse-23

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न सन्नासन्न मध्यान्तं न सर्वं सर्वमेव च ।
मनोवचोभिरग्राह्यं शून्याच्छून्यं सुखात्सुखम् ॥ २३ ॥

na sannāsanna madhyāntaṃ na sarvaṃ sarvameva ca ,
manovacobhiragrāhyaṃ śūnyācchūnyaṃ sukhātsukham 23

23. na sat na asat na madhyāntam na sarvam sarvam eva ca
manovacoBhiḥ agrāhyam śūnyāt śūnyam sukhāt sukham

23. It is neither existent nor non-existent; it has neither a middle nor an end. It is not (merely) everything, yet it is everything itself. It is ungraspable by mind and speech; it is the void beyond all voids and the happiness beyond all happiness.

Words meanings summery:

(Scroll down for elaborated words morphology)

न (na) - not, no, neither

सत् (sat) - the existent reality, that which is (existing, real, true, good)

न (na) - not, no, neither

असत् (asat) - the non-existent, that which is not (non-existent, unreal, false, bad)

न (na) - not, no, neither

मध्यान्तम् (madhyāntam) - having a middle and an end (i.e., being limited in space or time) (middle and end, limits)

न (na) - not, no, neither

सर्वम् (sarvam) - the totality of existence (all, whole, entire)

सर्वम् (sarvam) - the totality of existence, the essence of everything (all, whole, entire)

एव (eva) - emphasizes identity or exclusivity (only, just, indeed, precisely)

च (ca) - and, also, moreover

मनोवचोभिः (manovacobhiḥ) - by mind and speech

अग्राह्यम् (agrāhyam) - beyond the grasp of mental and verbal faculties (ungraspable, incomprehensible, unattainable)

शून्यात् (śūnyāt) - as the source of void, or more void than void itself (from void, from emptiness)

शून्यम् (śūnyam) - the essence of void, or ultimate void (void, emptiness)

सुखात् (sukhāt) - as the source of happiness, or more happy than happiness itself (from happiness, from pleasure)

सुखम् (sukham) - the essence of happiness, or ultimate happiness (happiness, pleasure)

Words meanings and morphology

न (na) - not, no, neither

(indeclinable)

Note: Particle of negation.

सत् (sat) - the existent reality, that which is (existing, real, true, good)

(adjective)

Nominative, neuter, singular of sat

sat - existing, real, true, good, being

Present Active Participle

From root as (to be)

Root: as (class 2)

Note: Forms part of the 'neither existent nor non-existent' description.

न (na) - not, no, neither

(indeclinable)

Note: Particle of negation.

असत् (asat) - the non-existent, that which is not (non-existent, unreal, false, bad)

(adjective)

Nominative, neuter, singular of asat

asat - non-existent, unreal, false, bad

Present Active Participle (negative)

From negative prefix a- and root as (to be)

Compound type : tatpuruṣa (a+sat)

a – not, un-, without
indeclinable
negative prefix
sat – existing, real, true, good
adjective (masculine)
Present Active Participle
From root as (to be)
Root: as (class 2)

Note: Forms part of the 'neither existent nor non-existent' description.

न (na) - not, no, neither

(indeclinable)

Note: Particle of negation.

मध्यान्तम् (madhyāntam) - having a middle and an end (i.e., being limited in space or time) (middle and end, limits)

(noun)

neuter, singular of madhyānta

madhyānta - middle and end, limited

Compound of madhya (middle) and anta (end)

Compound type : dvandva (madhya+anta)

madhya – middle, center
noun (neuter)
anta – end, limit, boundary
noun (masculine)
Root: ant (class 1)

Note: Implies 'that which has a middle and an end'.

न (na) - not, no, neither

(indeclinable)

Note: Particle of negation.

सर्वम् (sarvam) - the totality of existence (all, whole, entire)

(pronoun)

neuter, singular of sarva

sarva - all, every, whole, complete

Note: Can be nominative or accusative; here, it functions as the subject or predicate.

सर्वम् (sarvam) - the totality of existence, the essence of everything (all, whole, entire)

(pronoun)

neuter, singular of sarva

sarva - all, every, whole, complete

Note: Used emphatically with 'eva'.

एव (eva) - emphasizes identity or exclusivity (only, just, indeed, precisely)

(indeclinable)

Note: Emphatic particle.

च (ca) - and, also, moreover

(indeclinable)

Note: Conjunctive particle.

मनोवचोभिः (manovacobhiḥ) - by mind and speech

(noun)

Instrumental, neuter, plural of manovacas

manovacas - mind and speech, thoughts and words

Compound of manas (mind) and vacas (speech)

Compound type : dvandva (manas+vacas)

manas – mind, intellect, thought
noun (neuter)
From root man (to think)
Root: man (class 4)
vacas – speech, word, voice
noun (neuter)
From root vac (to speak)
Root: vac (class 2)

Note: Signifies the instruments of cognition and expression.

अग्राह्यम् (agrāhyam) - beyond the grasp of mental and verbal faculties (ungraspable, incomprehensible, unattainable)

(adjective)

neuter, singular of agrāhya

agrāhya - ungraspable, incomprehensible, not to be taken

Gerundive (negative)

Formed with negative prefix a- and grāhya (to be grasped/taken), which is from root grah (to seize, grasp)

Compound type : tatpuruṣa (a+grāhya)

a – not, un-, without
indeclinable
negative prefix
grāhya – to be grasped, to be taken, comprehensible
adjective (masculine)
Gerundive
from root grah (to seize, grasp)
Root: grah (class 9)

Note: Agreement with the implicit subject (Brahman).

शून्यात् (śūnyāt) - as the source of void, or more void than void itself (from void, from emptiness)

(noun)

Ablative, neuter, singular of śūnya

śūnya - empty, void, vacant, nothingness

Root: śū (class 1)

Note: Expresses a superlative 'more than void'.

शून्यम् (śūnyam) - the essence of void, or ultimate void (void, emptiness)

(noun)

neuter, singular of śūnya

śūnya - empty, void, vacant, nothingness

Root: śū (class 1)