योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-22, verse-15

बहुनात्र किमुक्तेन ज्ञातज्ञेयो महामतिः ।
नोदेति नैव यात्यस्तमभूताकाशकोशवत् ॥ १५ ॥

bahunātra kimuktena jñātajñeyo mahāmatiḥ ,
nodeti naiva yātyastamabhūtākāśakośavat 15

15. bahunā atra kim uktena jñātajñeyaḥ mahāmatiḥ
na udeti na eva yāti astam abhūtākāśakośavat

15. atra bahunā kim uktena jñātajñeyaḥ mahāmatiḥ
abhūtākāśakośavat na udeti na eva astam yāti

15. What more is to be said here? The great-minded individual who has known all that is to be known, neither rises nor sets, like the hollow of non-existent space (ākāśa).

Words meanings summery:

• बहुना (bahunā) - by excessive or lengthy speech/discussion (by much, by many)

• अत्र (atra) - in this context, regarding this topic (here, in this matter)

• किम् (kim) - what is the use, what is gained (what, why, how)

• उक्तेन (uktena) - by speaking or narrating at length (by what has been said, by speech)

• ज्ञातज्ञेयः (jñātajñeyaḥ) - an enlightened sage who has fully realized the ultimate truth (one who has known what is to be known, one for whom the knowable is known)

• महामतिः (mahāmatiḥ) - a person of profound wisdom and vast understanding (great-minded, highly intelligent, a wise person)

• न (na) - negation (not, no)

• उदेति (udeti) - comes into being, is born, begins to exist (rises, appears, emerges)

• न (na) - negation, intensifying the negative with 'eva' (not, no)

• एव (eva) - emphasizes the negation, 'certainly not' (indeed, certainly, only, even)

• याति (yāti) - disappears, ceases to exist (goes, proceeds, attains)

• अस्तम् (astam) - to the state of setting or disappearing, ceasing to be (disappearance, setting (of sun/moon))

• अभूताकाशकोशवत् (abhūtākāśakośavat) - like space (ākāśa), which has no beginning or end, and is eternally unmanifest yet all-pervading (like the hollow of non-existent space/ether)

Words meanings and morphology

बहुना (bahunā) - by excessive or lengthy speech/discussion (by much, by many)

(adjective)

Instrumental, neuter, singular of bahu

bahu - much, many, abundant

Note: Refers to 'much speech' which is neuter by implication with 'uktena'.

अत्र (atra) - in this context, regarding this topic (here, in this matter)

(indeclinable)

locative suffix tral added to pronoun a

किम् (kim) - what is the use, what is gained (what, why, how)

(indeclinable)

interrogative pronoun/particle

उक्तेन (uktena) - by speaking or narrating at length (by what has been said, by speech)

(adjective)

Instrumental, neuter, singular of ukta

ukta - said, spoken, mentioned

Past Passive Participle

from root vac (to speak)

Root: vac (class 2)

ज्ञातज्ञेयः (jñātajñeyaḥ) - an enlightened sage who has fully realized the ultimate truth (one who has known what is to be known, one for whom the knowable is known)

(adjective)

Nominative, masculine, singular of jñātajñeya

jñātajñeya - one for whom the knowable has been known, one who has mastered knowledge

Bahuvrihi compound: 'jñāta' (known) + 'jñeya' (to be known)

Compound type : bahuvrihi (jñāta+jñeya)

• jñāta – known, understood
  adjective
  Past Passive Participle
  from root jñā (to know)
  Root: jñā (class 9)
• jñeya – to be known, knowable, intelligible
  adjective
  Gerundive
  from root jñā (to know)
  Root: jñā (class 9)

Note: Refers to a person (mahāmatiḥ)

महामतिः (mahāmatiḥ) - a person of profound wisdom and vast understanding (great-minded, highly intelligent, a wise person)

(noun)

Nominative, masculine, singular of mahāmati

mahāmati - great-minded, very intelligent, a wise person, a sage

Karmadharaya compound: 'mahā' (great) + 'mati' (mind/intellect)

Compound type : karmadharaya (mahā+mati)

• mahā – great, large, mighty
  adjective
  feminine form of mahat, used as first member of compound
• mati – mind, intellect, thought, wisdom
  noun (feminine)
  from root man (to think)
  Root: man (class 4)

Note: Subject of the verbs 'na udeti' and 'na yāti astam'

न (na) - negation (not, no)

(indeclinable)

negative particle

उदेति (udeti) - comes into being, is born, begins to exist (rises, appears, emerges)

(verb)

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

Present Active Indicative

from root i with prefix ud

Prefix: ud

Root: i (class 2)

न (na) - negation, intensifying the negative with 'eva' (not, no)

(indeclinable)

negative particle

एव (eva) - emphasizes the negation, 'certainly not' (indeed, certainly, only, even)

(indeclinable)

emphasizing particle

याति (yāti) - disappears, ceases to exist (goes, proceeds, attains)

(verb)

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

Present Active Indicative

Root: yā (class 2)

अस्तम् (astam) - to the state of setting or disappearing, ceasing to be (disappearance, setting (of sun/moon))

(noun)

Accusative, neuter, singular of asta

asta - setting (of heavenly bodies), disappearance, home

used adverbially in the accusative (often with yā- or gam-)

Root: as (class 2)

अभूताकाशकोशवत् (abhūtākāśakośavat) - like space (ākāśa), which has no beginning or end, and is eternally unmanifest yet all-pervading (like the hollow of non-existent space/ether)

(indeclinable)

Tatpurusha compound. The suffix -vat implies comparison. 'abhūta' (non-existent) + 'ākāśa' (space) + 'kośa' (hollow)

Compound type : tatpurusha (abhūta+ākāśa+kośa)

• abhūta – non-existent, not happened
  adjective
  Past Passive Participle (negative)
  a (not) + bhūta (been/existent)
  Prefix: a
  Root: bhū (class 1)
• ākāśa – ether, space, sky
  noun (masculine)
  from ā-kāś (to shine upon)
  Prefix: ā
  Root: kāś (class 1)
• kośa – sheath, treasury, inner part, hollow
  noun (masculine/neuter)
  from root kuś (to embrace)
  Root: kuś (class 1)
• vat – like, as, in the manner of
  indeclinable
  suffix forming adverbs of comparison

Note: The -vat suffix makes the entire compound an indeclinable comparing the subject to the 'abhūtākāśakośa'.

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