योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-30, verse-18

भवजलधिगतास्ते वासनातन्तुनुन्नास्तृणमिव चिरमूढा देहरूपैस्तरङ्गैः ।
उपशममुपयाता राम नाद्याप्यनन्तं परिकलय महत्त्वं दारुणं वासनायाः ॥ १८ ॥

bhavajaladhigatāste vāsanātantununnāstṛṇamiva ciramūḍhā deharūpaistaraṅgaiḥ ,
upaśamamupayātā rāma nādyāpyanantaṃ parikalaya mahattvaṃ dāruṇaṃ vāsanāyāḥ 18

18. bhavajaladhigatāḥ te vāsanātantununnāḥ
tṛṇam iva ciramūḍhāḥ deharūpaiḥ taraṅgaiḥ
upaśamam upayātāḥ rāma na adyāpi anantam
parikalaya mahattvam dāruṇam vāsanāyāḥ

18. rāma,
te bhavajaladhigatāḥ vāsanātantununnāḥ tṛṇam iva deharūpaiḥ taraṅgaiḥ ciramūḍhāḥ adyāpi upaśamam na upayātāḥ.
anantam dāruṇam vāsanāyāḥ mahattvam parikalaya

18. O Rama, those who have fallen into the ocean of existence (saṃsāra), impelled by the threads of their latent impressions (vāsanās) like blades of grass, and are long bewildered by body-like waves, have not even now attained tranquility. Therefore, perceive the endless, formidable power of latent impressions (vāsanās).

Words meanings summery:

• भवजलधिगताः (bhavajaladhigatāḥ) - those who have entered/fallen into the ocean of existence

• ते (te) - Refers to living beings in general. (they, those)

• वासनातन्तुनुन्नाः (vāsanātantununnāḥ) - impelled/driven by the threads of latent impressions

• तृणम् (tṛṇam) - grass, a blade of grass

• इव (iva) - like, as, as if

• चिरमूढाः (ciramūḍhāḥ) - long bewildered, long deluded, long carried away

• देहरूपैः (deharūpaiḥ) - Refers to the various physical forms taken in saṃsāra, which are compared to waves. (by body-like (entities), by forms of bodies)

• तरङ्गैः (taraṅgaiḥ) - Metaphorical "waves" representing the incessant changes and forms of existence. (by waves)

• उपशमम् (upaśamam) - Cessation of the cycle of existence (saṃsāra) and its turbulences. (tranquility, cessation, calming down)

• उपयाताः (upayātāḥ) - attained, reached, approached

• राम (rāma) - Addressing Prince Rama. (O Rama)

• न (na) - Negates the attainment of tranquility. (not, no)

• अद्यापि (adyāpi) - Emphasizes the prolonged state of non-tranquility. (even now, still, up to today)

• अनन्तम् (anantam) - Describes the boundless influence of vāsanās. (endless, infinite, boundless)

• परिकलय (parikalaya) - Instruction to Rama to deeply reflect on the nature of vāsanā. (discern, understand, perceive, consider)

• महत्त्वम् (mahattvam) - Refers to the significant, dominating influence of vāsanās. (greatness, power, importance, majesty)

• दारुणम् (dāruṇam) - Emphasizes the severe and difficult-to-overcome nature of vāsanās. (dreadful, terrible, formidable, cruel)

• वासनायाः (vāsanāyāḥ) - Indicates the possessor of the "greatness" and "dreadfulness." (of latent impressions, of desire, of subconscious tendencies)

Words meanings and morphology

भवजलधिगताः (bhavajaladhigatāḥ) - those who have entered/fallen into the ocean of existence

(adjective)

Nominative, masculine, plural of bhavajaladhigata

bhavajaladhigata - one who has gone into the ocean of existence

Past Passive Participle gata

Compound: bhava (existence) + jaladhi (ocean) + gata (gone). Formed as bhava-jaladhi (ocean of existence) then (bhava-jaladhi)-gata (gone into the ocean of existence).

Compound type : tatpuruṣa (bhava+jaladhi+gata)

• bhava – existence, becoming, world, mundane existence (saṃsāra)
  noun (masculine)
  From root bhū (to be, become).
  Root: bhū (class 1)
• jaladhi – ocean, sea
  noun (masculine)
  Compound: jala (water) + dhi (containing).
  Root: dhā (class 3)
• gata – gone, reached, attained
  adjective (masculine)
  Past Passive Participle
  From root gam (to go, move).
  Root: gam (class 1)

Note: Qualifies the implied subject "they".

ते (te) - Refers to living beings in general. (they, those)

(pronoun)

Nominative, masculine, plural of tad

tad - that, those

Demonstrative pronoun.

Note: Subject of the first part of the sentence.

वासनातन्तुनुन्नाः (vāsanātantununnāḥ) - impelled/driven by the threads of latent impressions

(adjective)

Nominative, masculine, plural of vāsanātantununna

vāsanātantununna - driven by the threads of latent impressions

Past Passive Participle nunna

Compound: vāsanā (latent impression) + tantu (thread) + nunna (driven). Formed as vāsanā-tantu (threads of vāsanā) then (vāsanā-tantu)-nunna (driven by threads of vāsanā).

Compound type : tatpuruṣa (vāsanā+tantu+nunna)

• vāsanā – latent impression, subconscious tendency, desire, perfume
  noun (feminine)
  From root vas (to dwell, to scent) or vās (to clothe).
  Root: vas (class 1)
• tantu – thread, string, cord
  noun (masculine)
  Root: tan (class 8)
• nunna – pushed, impelled, driven
  adjective (masculine)
  Past Passive Participle
  From root nud (to push, impel).
  Root: nud (class 6)

Note: Qualifies "they".

तृणम् (tṛṇam) - grass, a blade of grass

(noun)

Accusative, neuter, singular of tṛṇa

tṛṇa - grass, straw, a blade of grass (symbol of insignificance)

From root tṛṇ (to eat, consume).

Root: tṛṇ (class 1)

Note: Part of the comparison with iva.

इव (iva) - like, as, as if

(indeclinable)

Particle of comparison.

चिरमूढाः (ciramūḍhāḥ) - long bewildered, long deluded, long carried away

(adjective)

Nominative, masculine, plural of ciramūḍha

ciramūḍha - long bewildered, deluded for a long time

Past Passive Participle mūḍha

Compound: cira (for a long time) + mūḍha (bewildered, deluded).

Compound type : karmadhāraya (cira+mūḍha)

• cira – long, lasting, for a long time
  indeclinable
• mūḍha – bewildered, deluded, confused, foolish, carried away
  adjective (masculine)
  Past Passive Participle
  From root muh (to be confused, deluded).
  Root: muh (class 4)

Note: Qualifies "they".

देहरूपैः (deharūpaiḥ) - Refers to the various physical forms taken in saṃsāra, which are compared to waves. (by body-like (entities), by forms of bodies)

(adjective)

Instrumental, masculine, plural of deharūpa

deharūpa - body-form, in the form of a body

Compound: deha (body) + rūpa (form, appearance).

Compound type : karmadhāraya (deha+rūpa)

• deha – body, physical form
  noun (masculine)
  From root dih (to smear, heap up).
  Root: dih (class 4)
• rūpa – form, shape, appearance, beauty, likeness
  noun (neuter)

Note: Adjective to taraṅgaiḥ.

तरङ्गैः (taraṅgaiḥ) - Metaphorical "waves" representing the incessant changes and forms of existence. (by waves)

(noun)

Instrumental, masculine, plural of taraṅga

taraṅga - wave, billow, a rapid movement

From root tṛ (to cross) or taraṅg (to move to and fro).

Root: tṛ (class 1)

Note: Agent by which "they" are carried away.

उपशमम् (upaśamam) - Cessation of the cycle of existence (saṃsāra) and its turbulences. (tranquility, cessation, calming down)

(noun)

Accusative, masculine, singular of upaśama

upaśama - cessation, tranquility, quietude, alleviation

From upa- + root śam (to be calm, cease).

Prefix: upa

Root: śam (class 4)

Note: Object of upayātāḥ.

उपयाताः (upayātāḥ) - attained, reached, approached

(adjective)

Nominative, masculine, plural of upayāta

upayāta - approached, attained, reached, undergone

Past Passive Participle

From upa- + root yā (to go, move).

Prefix: upa

Root: yā (class 2)

Note: Agrees with te.

राम (rāma) - Addressing Prince Rama. (O Rama)

(proper noun)

Vocative, masculine, singular of rāma

rāma - Rama (name of a king, a deity), pleasing, charming

Root: ram (class 1)

न (na) - Negates the attainment of tranquility. (not, no)

(indeclinable)

Particle of negation.

अद्यापि (adyāpi) - Emphasizes the prolonged state of non-tranquility. (even now, still, up to today)

(indeclinable)

Compound of adya (today) + api (even, also).

Compound type : avyayībhāva (adya+api)

• adya – today, now
  indeclinable
• api – also, even, too
  indeclinable

अनन्तम् (anantam) - Describes the boundless influence of vāsanās. (endless, infinite, boundless)

(adjective)

Accusative, neuter, singular of ananta

ananta - endless, infinite, boundless, eternal

a- (not) + anta (end).

Compound type : bahuvrīhi (a+anta)

• a – not, un-, in-
  prefix
  Negative prefix.
• anta – end, limit, boundary, edge
  noun (masculine)
  Root: at (class 1)

Note: Qualifies mahattva.

परिकलय (parikalaya) - Instruction to Rama to deeply reflect on the nature of vāsanā. (discern, understand, perceive, consider)

(verb)

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

Imperative, Active Voice

From pari- + root kal (to calculate, observe) in the 10th class (P-form).

Prefix: pari

Root: kal (class 10)

महत्त्वम् (mahattvam) - Refers to the significant, dominating influence of vāsanās. (greatness, power, importance, majesty)

(noun)

Accusative, neuter, singular of mahattva

mahattva - greatness, magnitude, importance, power

From mahat (great) + suffix tva (abstract noun suffix).

Note: Object of parikalaya.

दारुणम् (dāruṇam) - Emphasizes the severe and difficult-to-overcome nature of vāsanās. (dreadful, terrible, formidable, cruel)

(adjective)

Accusative, neuter, singular of dāruṇa

dāruṇa - dreadful, terrible, formidable, cruel, harsh

From dāru (wood, hard) + suffix ṇa.

Root: dṛ (class 1)

Note: Qualifies mahattva.

वासनायाः (vāsanāyāḥ) - Indicates the possessor of the "greatness" and "dreadfulness." (of latent impressions, of desire, of subconscious tendencies)

(noun)

Genitive, feminine, singular of vāsanā

vāsanā - latent impression, subconscious tendency, desire, perfume

From root vas (to dwell, to scent) or vās (to clothe).

Root: vas (class 1)

Note: Possessive, "of vāsanā."