योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-56, verse-28

ईहितानीहिते क्षीणे यस्यान्तर्वितताकृतेः ।
सर्वे भावाः समा यस्य स समाहित उच्यते ॥ २८ ॥

īhitānīhite kṣīṇe yasyāntarvitatākṛteḥ ,
sarve bhāvāḥ samā yasya sa samāhita ucyate 28

28. īhitānīhite kṣīṇe yasya antar-vitatākṛteḥ
sarve bhāvāḥ samāḥ yasya saḥ samāhitaḥ ucyate

28. yasya īhitānīhite kṣīṇe yasya ca antar-vitatākṛteḥ
sarve bhāvāḥ samāḥ saḥ samāhitaḥ ucyate

28. He for whom desired and undesired actions or experiences are exhausted, and for whom, with an internally pervasive consciousness, all states of being appear equal, is called 'composed' (samāhita).

Words meanings summery:

• ईहितानीहिते (īhitānīhite) - Refers to the two categories of actions or mental states (desire and aversion) that are overcome. (desired and undesired things/actions/experiences (dual))

• क्षीणे (kṣīṇe) - Indicating the state where desires and aversions have been eliminated or ceased to affect the individual. (exhausted, wasted, decayed, diminished)

• यस्य (yasya) - Possessive pronoun referring to the enlightened person described in the verse. (whose, for whom)

• अन्तर्-वितताकृतेः (antar-vitatākṛteḥ) - Describes the individual whose internal consciousness or self has become vast and all-encompassing. (of one whose inner form is pervasive; of one with expanded inner nature)

• सर्वे (sarve) - Referring to all phenomena or states of existence. (all, every)

• भावाः (bhāvāḥ) - All forms of existence or phenomena. (states of being, existences, entities)

• समाः (samāḥ) - Indicates that all phenomena are perceived as being of the same nature, without distinction, to the enlightened individual. (equal, same, uniform, impartial)

• यस्य (yasya) - Possessive pronoun referring to the enlightened person described in the verse. (whose, for whom)

• सः (saḥ) - Correlative pronoun referring back to yasya. (he, that)

• समाहितः (samāhitaḥ) - Describes the state of profound mental composure and spiritual absorption. (samāhita) (composed, collected, absorbed in meditation, tranquil)

• उच्यते (ucyate) - Indicates how such a person is identified or referred to. (is said, is called, is spoken)

Words meanings and morphology

ईहितानीहिते (īhitānīhite) - Refers to the two categories of actions or mental states (desire and aversion) that are overcome. (desired and undesired things/actions/experiences (dual))

(noun)

Nominative, neuter, dual of īhitānīhita

īhitānīhita - desired and undesired; favorable and unfavorable

Compound type : dvandva (īhita+anīhita)

• īhita – desired, wished, sought; an object of desire
  adjective (neuter)
  Past Passive Participle
  Derived from root īh (to strive, desire).
  Root: īh (class 1)
• anīhita – undesired, unsought, unwished
  adjective (neuter)
  Past Passive Participle
  Negation (an-) of īhita. Derived from root īh (to strive, desire).
  Prefix: an
  Root: īh (class 1)

क्षीणे (kṣīṇe) - Indicating the state where desires and aversions have been eliminated or ceased to affect the individual. (exhausted, wasted, decayed, diminished)

(adjective)

Nominative, neuter, dual of kṣīṇa

kṣīṇa - exhausted, wasted, decayed, diminished, destroyed

Past Passive Participle

Derived from root kṣi (to decay, to waste away).

Root: kṣi (class 5)

Note: Agrees with īhitānīhite.

यस्य (yasya) - Possessive pronoun referring to the enlightened person described in the verse. (whose, for whom)

(pronoun)

Genitive, masculine, singular of yad

yad - who, which, what

अन्तर्-वितताकृतेः (antar-vitatākṛteḥ) - Describes the individual whose internal consciousness or self has become vast and all-encompassing. (of one whose inner form is pervasive; of one with expanded inner nature)

(adjective)

Genitive, masculine, singular of antarvitatākṛti

antarvitatākṛti - of pervasive inner form; of expanded inner nature

Compound type : bahuvrīhi (antar+vitata+ākṛti)

• antar – within, internally, in the midst
  indeclinable
• vitata – pervaded, expanded, stretched out, extensive
  adjective (masculine)
  Past Passive Participle
  Derived from root tan (to stretch) with prefix vi.
  Prefix: vi
  Root: tan (class 8)
• ākṛti – form, shape, appearance, nature
  noun (feminine)
  Derived from root kṛ (to make) with prefix ā.
  Prefix: ā
  Root: kṛ (class 8)

Note: Agrees with yasya.

सर्वे (sarve) - Referring to all phenomena or states of existence. (all, every)

(adjective)

Nominative, masculine, plural of sarva

sarva - all, every, whole

भावाः (bhāvāḥ) - All forms of existence or phenomena. (states of being, existences, entities)

(noun)

Nominative, masculine, plural of bhāva

bhāva - state of being, existence, entity, feeling, nature

Derived from root bhū (to be).

Root: bhū (class 1)

समाः (samāḥ) - Indicates that all phenomena are perceived as being of the same nature, without distinction, to the enlightened individual. (equal, same, uniform, impartial)

(adjective)

Nominative, masculine, plural of sama

sama - equal, same, uniform, impartial, similar

Note: Agrees with bhāvāḥ.

यस्य (yasya) - Possessive pronoun referring to the enlightened person described in the verse. (whose, for whom)

(pronoun)

Genitive, masculine, singular of yad

yad - who, which, what

सः (saḥ) - Correlative pronoun referring back to yasya. (he, that)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

समाहितः (samāhitaḥ) - Describes the state of profound mental composure and spiritual absorption. (samāhita) (composed, collected, absorbed in meditation, tranquil)

(adjective)

Nominative, masculine, singular of samāhita

samāhita - composed, collected, concentrated, absorbed, tranquil, attentive

Past Passive Participle

Derived from root dhā with prefixes sam and ā.

Prefixes: sam+ā

Root: dhā (class 3)

उच्यते (ucyate) - Indicates how such a person is identified or referred to. (is said, is called, is spoken)

(verb)

3rd person , singular, passive, present indicative (laṭ) of vac

Present Passive Indicative

Present passive stem ucyate from root vac.

Root: vac (class 2)