योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-64, verse-11

परिज्ञातमनोमोहो जगद्भावोद्भवात्मना ।
स्पृश्यते नैनसा साधो रजसेव नभस्तलम् ॥ ११ ॥

parijñātamanomoho jagadbhāvodbhavātmanā ,
spṛśyate nainasā sādho rajaseva nabhastalam 11

11. parijñāta-manaḥ-mohaḥ jagat-bhāva-udbhava-ātmanā
spṛśyate na enasā sādho rajasā iva nabhastalam

11. sādho,
yathā rajasā nabhastalam na spṛśyate,
tathā jagat-bhāva-udbhava-ātmanā parijñāta-manaḥ-mohaḥ enasā na spṛśyate.

11. O virtuous one (sādho), just as the sky is not touched by dust (rajas), similarly, one whose delusion (moha) of mind—which arises from the nature of the world's manifestation—has been completely understood, is not tainted by sin.

Words meanings summery:

• परिज्ञात-मनः-मोहः (parijñāta-manaḥ-mohaḥ) - one whose mental delusion is fully known

• जगत्-भाव-उद्भव-आत्मना (jagat-bhāva-udbhava-ātmanā) - by the nature of the world's manifestation/arising, by the essence of the origin of worldly existence

• स्पृश्यते (spṛśyate) - is touched, is stained, is afflicted

• न (na) - not, no

• एनसा (enasā) - by sin, by fault, by moral offense

• साधो (sādho) - O virtuous one!, O good person!

• रजसा (rajasā) - by dust, by impurity, by passion

• इव (iva) - like, as, as if

• नभस्तलम् (nabhastalam) - the sky, atmosphere

Words meanings and morphology

परिज्ञात-मनः-मोहः (parijñāta-manaḥ-mohaḥ) - one whose mental delusion is fully known

(adjective)

Nominative, masculine, singular of parijñāta-manas-moha

parijñāta-manas-moha - one for whom the delusion of mind is fully known

Bahuvrīhi compound

Compound type : bahuvrihi (parijñāta+manas+moha)

• parijñāta – fully known, understood
  adjective (masculine)
  Past Passive Participle
  From root jñā with upasarga pari
  Prefix: pari
  Root: jñā (class 9)
• manas – mind, intellect
  noun (neuter)
  Root: man (class 4)
• moha – delusion, infatuation, confusion
  noun (masculine)
  From root muh
  Root: muh (class 4)

Note: The subject of `spṛśyate` is implied and described by this adjective.

जगत्-भाव-उद्भव-आत्मना (jagat-bhāva-udbhava-ātmanā) - by the nature of the world's manifestation/arising, by the essence of the origin of worldly existence

(noun)

Instrumental, masculine, singular of jagat-bhāva-udbhava-ātman

jagat-bhāva-udbhava-ātman - the self/nature of the world's existence/origin

Tatpurusha compound

Compound type : tatpurusha (jagat+bhāva+udbhava+ātman)

• jagat – world, universe
  noun (neuter)
  Present Active Participle
  From root gam, used as a noun 'the moving (world)'
  Root: gam (class 1)
• bhāva – existence, state, nature, becoming
  noun (masculine)
  From root bhū
  Root: bhū (class 1)
• udbhava – origin, arising, birth
  noun (masculine)
  From root bhū with upasarga ud
  Prefix: ud
  Root: bhū (class 1)
• ātman – self, soul, essence, nature (ātman)
  noun (masculine)
  From root an (to breathe)
  Root: an (class 2)

Note: Specifies the nature or means by which the delusion exists or is understood.

स्पृश्यते (spṛśyate) - is touched, is stained, is afflicted

(verb)

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

Present Passive

Passive form of root spṛś

Root: spṛś (class 6)

न (na) - not, no

(indeclinable)

एनसा (enasā) - by sin, by fault, by moral offense

(noun)

Instrumental, neuter, singular of enas

enas - sin, fault, offense, crime

साधो (sādho) - O virtuous one!, O good person!

(noun)

Vocative, masculine, singular of sādhu

sādhu - good, virtuous, righteous person

From root sādh

Root: sādh (class 5)

रजसा (rajasā) - by dust, by impurity, by passion

(noun)

Instrumental, neuter, singular of rajas

rajas - dust, impurity, pollen, passion (guna)

From root rañj

Root: rañj (class 1)

इव (iva) - like, as, as if

(indeclinable)

नभस्तलम् (nabhastalam) - the sky, atmosphere

(noun)

Nominative, neuter, singular of nabhastala

nabhastala - the sky, the region of clouds

Tatpurusha compound: nabhas (sky) + tala (surface)

Compound type : tatpurusha (nabhas+tala)

• nabhas – sky, atmosphere, cloud
  noun (neuter)
  Root: nabh (class 1)
• tala – surface, plane, level
  noun (neuter)
  Root: tal (class 10)

Note: It is the subject of `spṛśyate` in the analogy.

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