योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-121, verse-17

यदैवाभ्युदिता विद्या त्वहंत्वादिमयी मुधा ।
तदैवानादिमध्यान्ता भ्रमस्यानन्ततोदिता ॥ १७ ॥

yadaivābhyuditā vidyā tvahaṃtvādimayī mudhā ,
tadaivānādimadhyāntā bhramasyānantatoditā 17

17. yadā eva abhyuditā vidyā tu ahaṃtva-ādi-mayī mudhā
tadā eva anādi-madhya-antā bhramasya anantataḥ uditā

17. yadā ahaṃtva-ādi-mayī vidyā mudhā eva abhyuditā tadā
eva anādi-madhya-antā bhramasya anantataḥ uditā

17. When knowledge (vidyā) imbued with the sense of 'I' (ahaṃtva) and similar concepts arises, it is merely in vain. At that very moment, delusion (bhrama), which is without beginning, middle, or end, manifests boundlessly.

Words meanings summery:

• यदा (yadā) - when, at which time

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

• अभ्युदिता (abhyuditā) - arisen, manifested, appeared

• विद्या (vidyā) - knowledge, learning, science

• तु (tu) - but, however, and, moreover

• अहंत्व-आदि-मयी (ahaṁtva-ādi-mayī) - consisting of ego-sense and so forth

• मुधा (mudhā) - in vain, uselessly, fruitlessly

• तदा (tadā) - then, at that time

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

• अनादि-मध्य-अन्ता (anādi-madhya-antā) - without beginning, middle, or end

• भ्रमस्य (bhramasya) - of delusion, of error, of wandering

• अनन्ततः (anantataḥ) - infinitely, boundlessly, without end

• उदिता (uditā) - arisen, manifested, appeared

Words meanings and morphology

यदा (yadā) - when, at which time

(indeclinable)

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

(indeclinable)

अभ्युदिता (abhyuditā) - arisen, manifested, appeared

(adjective)

Nominative, feminine, singular of abhyudita

abhyudita - arisen, manifested, appeared; prospered, ascended

Past Passive Participle

Derived from the root √i (to go) with prefixes abhi-ud.

Prefixes: abhi+ud

Root: i (class 2)

Note: Modifies 'vidyā'.

विद्या (vidyā) - knowledge, learning, science

(noun)

Nominative, feminine, singular of vidyā

vidyā - knowledge, learning, science, lore

Root: vid (class 4)

तु (tu) - but, however, and, moreover

(indeclinable)

अहंत्व-आदि-मयी (ahaṁtva-ādi-mayī) - consisting of ego-sense and so forth

(adjective)

Nominative, feminine, singular of ahaṃtva-ādi-mayin

ahaṁtva-ādi-mayin - consisting of ego-sense and so forth

Compound of 'ahaṃtva', 'ādi', and suffix '-mayin'.

Compound type : tatpuruṣa (ahaṃtva+ādi+mayin)

• ahaṃtva – ego-sense, egotism, individuality
  noun (neuter)
  From 'aham' (I) + suffix '-tva' (state of being).
• ādi – beginning, and so forth, etcetera
  indeclinable
• mayin – consisting of, made of, full of, endowed with
  suffix (masculine)
  Suffix indicating 'consisting of' or 'full of'.

Note: Modifies 'vidyā'.

मुधा (mudhā) - in vain, uselessly, fruitlessly

(indeclinable)

तदा (tadā) - then, at that time

(indeclinable)

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

(indeclinable)

अनादि-मध्य-अन्ता (anādi-madhya-antā) - without beginning, middle, or end

(adjective)

Nominative, feminine, singular of anādi-madhya-anta

anādi-madhya-anta - without beginning, middle, or end; eternal

Compound of 'anādi', 'madhya', and 'anta'.

Compound type : bahuvrihi (anādi+madhya+anta)

• anādi – without beginning, eternal
  adjective (masculine)
  Negative prefix 'an-' + 'ādi' (beginning).
• madhya – middle, central
  noun (neuter)
• anta – end, limit, boundary
  noun (masculine)

Note: Modifies 'bhrama' (implied by context as 'bhramasya').

भ्रमस्य (bhramasya) - of delusion, of error, of wandering

(noun)

Genitive, masculine, singular of bhrama

bhrama - delusion, error, illusion, wandering, perplexity

From root √bhram (to wander, be confused).

Root: bhram (class 1)

अनन्ततः (anantataḥ) - infinitely, boundlessly, without end

(indeclinable)

Derived from 'ananta' (infinite) with the suffix '-tas'.

उदिता (uditā) - arisen, manifested, appeared

(adjective)

Nominative, feminine, singular of udita

udita - arisen, manifested, appeared; spoken, uttered

Past Passive Participle

Derived from the root √i (to go) with prefix ud.

Prefix: ud

Root: i (class 2)

Note: Modifies 'bhrama' (implied by context).