योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-14, verse-59

अहमात्मेति जीवोऽस्मीत्येतावच्चित्तकं विदुः ।
अनेनेत्थमनाद्यन्तं दुःखं राघव तन्यते ॥ ५९ ॥

ahamātmeti jīvo'smītyetāvaccittakaṃ viduḥ ,
anenetthamanādyantaṃ duḥkhaṃ rāghava tanyate 59

59. aham ātman iti jīvaḥ asmi iti etāvat cittakam viduḥ
anena ittham anādyantam duḥkham rāghava tanyate

59. aham ātman iti jīvaḥ asmi iti etāvat cittakam viduḥ
rāghava anena ittham anādyantam duḥkham tanyate

59. "I am the Self (ātman)," or "I am an individual soul (jīva)" – such is the extent of what is known as the mind (cittaka). O Rāghava, by this (mind), sorrow (duḥkha) that is without beginning or end is thus extended.

Words meanings summery:

• अहम् (aham) - I, myself

• आत्मन् (ātman) - The universal Self (ātman). (Self, soul, spirit)

• इति (iti) - Marks the end of the first part of the direct quotation. (thus, so, marking direct speech)

• जीवः (jīvaḥ) - The individual, conditioned soul (jīva). (living being, individual soul, embodied spirit)

• अस्मि (asmi) - I am

• इति (iti) - Marks the end of the second part of the direct quotation. (thus, so, marking direct speech)

• एतावत् (etāvat) - Qualifies the extent or nature of what is considered 'cittaka'. (so much, this much, to this extent)

• चित्तकम् (cittakam) - The limited, individual mind (cittaka), often implying an undeveloped or lower aspect of consciousness. (mind (diminutive/pejorative))

• विदुः (viduḥ) - they know, understand

• अनेन (anena) - By means of this 'cittaka' (mind) or the identification with 'jīva'. (by this, through this)

• इत्थम् (ittham) - Indicates the way sorrow (duḥkha) is extended. (thus, in this manner, so)

• अनाद्यन्तम् (anādyantam) - Describes the eternal nature of sorrow (duḥkha) in conditioned existence (saṃsāra). (beginningless and endless)

• दुःखम् (duḥkham) - The inherent suffering (duḥkha) experienced in the cycle of birth and death (saṃsāra). (suffering, sorrow, misery)

• राघव (rāghava) - Addressed to Rama, the descendant of King Raghu. (O Rāghava (descendant of Raghu))

• तन्यते (tanyate) - Sorrow (duḥkha) is proliferated or manifested due to the mind's activity. (is extended, is spread, is created)

Words meanings and morphology

अहम् (aham) - I, myself

(pronoun)

Nominative, singular of aham

aham - I, myself

आत्मन् (ātman) - The universal Self (ātman). (Self, soul, spirit)

(noun)

Nominative, masculine, singular of ātman

ātman - self, soul, spirit, essence, ego

इति (iti) - Marks the end of the first part of the direct quotation. (thus, so, marking direct speech)

(indeclinable)

जीवः (jīvaḥ) - The individual, conditioned soul (jīva). (living being, individual soul, embodied spirit)

(noun)

Nominative, masculine, singular of jīva

jīva - living, alive, individual soul, creature, vital principle

Root: jīv (class 1)

अस्मि (asmi) - I am

(verb)

1st person , singular, active, present (laṭ) of as

Root: as (class 2)

इति (iti) - Marks the end of the second part of the direct quotation. (thus, so, marking direct speech)

(indeclinable)

एतावत् (etāvat) - Qualifies the extent or nature of what is considered 'cittaka'. (so much, this much, to this extent)

(adjective)

Nominative, neuter, singular of etāvat

etāvat - so much, this much, so large, of this measure

Note: Used adverbially here.

चित्तकम् (cittakam) - The limited, individual mind (cittaka), often implying an undeveloped or lower aspect of consciousness. (mind (diminutive/pejorative))

(noun)

Nominative, neuter, singular of cittaka

cittaka - mind (often with a diminutive or slightly pejorative connotation)

Diminutive form of 'citta'.

विदुः (viduḥ) - they know, understand

(verb)

3rd person , plural, active, perfect (liṭ) of vid

Root: vid (class 2)

अनेन (anena) - By means of this 'cittaka' (mind) or the identification with 'jīva'. (by this, through this)

(pronoun)

Instrumental, neuter, singular of idam

idam - this, this here

इत्थम् (ittham) - Indicates the way sorrow (duḥkha) is extended. (thus, in this manner, so)

(indeclinable)

अनाद्यन्तम् (anādyantam) - Describes the eternal nature of sorrow (duḥkha) in conditioned existence (saṃsāra). (beginningless and endless)

(adjective)

Nominative, neuter, singular of anādyanta

anādyanta - beginningless and endless, eternal, having no beginning or end

Compound of 'anādi' and 'anta'.

Compound type : dvandva (anādi+anta)

• anādi – beginningless, without origin, eternal
  adjective
  Negative compound (na-ādi).
  Prefix: an
• anta – end, limit, conclusion, border
  noun (masculine)

Note: Agrees with 'duḥkham'.

दुःखम् (duḥkham) - The inherent suffering (duḥkha) experienced in the cycle of birth and death (saṃsāra). (suffering, sorrow, misery)

(noun)

Nominative, neuter, singular of duḥkha

duḥkha - suffering, sorrow, misery, pain, unhappiness

राघव (rāghava) - Addressed to Rama, the descendant of King Raghu. (O Rāghava (descendant of Raghu))

(proper noun)

Vocative, masculine, singular of rāghava

rāghava - descendant of Raghu, son of Raghu (epithet of Rama)

तन्यते (tanyate) - Sorrow (duḥkha) is proliferated or manifested due to the mind's activity. (is extended, is spread, is created)

(verb)

3rd person , singular, passive, present (laṭ) of tan

Root: tan (class 8)