योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-35, verse-51

दुःखमायात्यसदिति हेयोपादेयरूपि यत् ।
तदभावेन तु ज्ञानादानन्त्यमवशिष्यते ॥ ५१ ॥

duḥkhamāyātyasaditi heyopādeyarūpi yat ,
tadabhāvena tu jñānādānantyamavaśiṣyate 51

51. duḥkham āyāti asat iti heya-upādeya-rūpi yat
| tat abhāvena tu jñānāt ānantyam avaśiṣyate

51. yat duḥkham asat iti heya-upādeya-rūpi āyāti,
tu tat abhāvena jñānāt ānantyam avaśiṣyate

51. That which manifests as sorrow, being unreal (asat), takes the form of what is to be rejected and what is to be accepted. However, through the knowledge of its non-existence, only infinity (ānantya) remains.

Words meanings summery:

• दुःखम् (duḥkham) - sorrow (sorrow, suffering, pain, misery)

• आयाति (āyāti) - manifests (comes, arrives, occurs, manifests)

• असत् (asat) - unreal, non-existent (non-existent, unreal, false, bad)

• इति (iti) - indicating a reason or characteristic ("being") (thus, in this manner, marking direct speech or a reason/cause)

• हेय-उपादेय-रूपि (heya-upādeya-rūpi) - takes the form of what is to be rejected and accepted (of the nature of what is to be rejected and what is to be accepted)

• यत् (yat) - that which (which, what, that (relative pronoun))

• तत् (tat) - its (referring to the sorrow) (that, therefore, referring to something previously mentioned)

• अभावेन (abhāvena) - by its non-existence (by the non-existence, by the absence)

• तु (tu) - however (but, however, on the other hand)

• ज्ञानात् (jñānāt) - through knowledge (from knowledge)

• आनन्त्यम् (ānantyam) - infinity (ānantya) (infinity, endlessness, eternity)

• अवशिष्यते (avaśiṣyate) - remains (remains, is left over, persists)

Words meanings and morphology

दुःखम् (duḥkham) - sorrow (sorrow, suffering, pain, misery)

(noun)

Nominative, neuter, singular of duḥkha

duḥkha - sorrow, pain, suffering, misery, distress

From `dus` (bad, difficult) + `kha` (opening, space; often interpreted as related to sense organs/mind).

Note: Used here in nominative case, acting as the subject or predicate adjective.

आयाति (āyāti) - manifests (comes, arrives, occurs, manifests)

(verb)

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

Present active indicative

From root `yā` (2nd class), with prefix `ā`.

Prefix: ā

Root: yā (class 2)

असत् (asat) - unreal, non-existent (non-existent, unreal, false, bad)

(adjective)

Nominative, neuter, singular of asat

asat - non-existent, unreal, false, bad, non-being

Present Active Participle (negative of `sat`)

From `a-` (negation) + `sat` (present participle of `as` 'to be').

Prefix: a

Root: as (class 2)

Note: Qualifies `duḥkham`.

इति (iti) - indicating a reason or characteristic ("being") (thus, in this manner, marking direct speech or a reason/cause)

(indeclinable)

Note: Used here to indicate the nature or reason of sorrow.

हेय-उपादेय-रूपि (heya-upādeya-rūpi) - takes the form of what is to be rejected and accepted (of the nature of what is to be rejected and what is to be accepted)

(adjective)

Nominative, neuter, singular of heya-upādeya-rūpin

heya-upādeya-rūpin - having the form/nature of what is to be abandoned and what is to be adopted

Compound.

Compound type : Dvandva followed by Tatpurusha (heya+upādeya+rūpin)

• heya – to be abandoned, to be rejected, to be given up
  adjective
  Gerundive/Future Passive Participle
  From root `hā` (to abandon) with suffix `yat`.
  Root: hā (class 3)
• upādeya – to be accepted, to be adopted, to be taken
  adjective
  Gerundive/Future Passive Participle
  From root `dā` (to give) with prefix `upā` and suffix `yat`.
  Prefixes: upa+ā
  Root: dā (class 3)
• rūpin – having a form, shaped like, beautiful, appearing as
  adjective
  From `rūpa` (form) with possessive suffix `in`.

Note: Part of a relative clause, referring to `yat`.

यत् (yat) - that which (which, what, that (relative pronoun))

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, that (relative pronoun)

Note: Refers to `duḥkham`.

तत् (tat) - its (referring to the sorrow) (that, therefore, referring to something previously mentioned)

(pronoun)

Genitive, neuter, singular of tad

tad - that, he, she, it (demonstrative pronoun)

Note: Forms part of the compound `tadabhāvena` (its non-existence).

अभावेन (abhāvena) - by its non-existence (by the non-existence, by the absence)

(noun)

Instrumental, masculine, singular of abhāva

abhāva - non-existence, absence, annihilation, non-being

From `a-` (negation) + `bhāva` (being, state).

Prefix: a

Root: bhū (class 1)

Note: Indicates the means or cause, linked with `jñānāt`.

तु (tu) - however (but, however, on the other hand)

(indeclinable)

Note: Marks a contrast.

ज्ञानात् (jñānāt) - through knowledge (from knowledge)

(noun)

Ablative, neuter, singular of jñāna

jñāna - knowledge, wisdom, understanding, insight

From root `jñā` (to know).

Root: jñā (class 9)

Note: Indicates the means or cause.

आनन्त्यम् (ānantyam) - infinity (ānantya) (infinity, endlessness, eternity)

(noun)

Nominative, neuter, singular of ānantya

ānantya - infinity, endlessness, eternity, the state of being endless

From `ananta` (endless) + suffix `ya` (forming an abstract noun). `ananta` is `an` (negation) + `anta` (end).

Note: Subject of `avaśiṣyate`.

अवशिष्यते (avaśiṣyate) - remains (remains, is left over, persists)

(verb)

3rd person , singular, passive, present (laṭ) of ava-śiṣ

Present passive indicative

From root `śiṣ` (7th class, `śiṣla`), with prefix `ava`. Here in passive form with atmanepada ending.

Prefix: ava

Root: śiṣ (class 7)

Note: Subject is `ānantyam`.

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