योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-68, verse-22

आत्मतत्त्वावबोधेन हीना देहादिवस्तुजा ।
भूयः संसारसक्तिर्या दृढा वन्ध्येति कथ्यते ॥ २२ ॥

ātmatattvāvabodhena hīnā dehādivastujā ,
bhūyaḥ saṃsārasaktiryā dṛḍhā vandhyeti kathyate 22

22. ātmatattvāvbhodhena hīnā dehādivastujā bhūyaḥ
saṃsārasaktiḥ yā dṛḍhā vandhyā iti kathyate

22. yā ātmatattvāvbhodhena hīnā dehādivastujā
bhūyaḥ saṃsārasaktiḥ dṛḍhā vandhyā iti kathyate

22. The strong attachment (saṃsakti) which arises from objects like the body and is devoid of the understanding of the reality of the self (ātman), leading repeatedly to the cycle of transmigration (saṃsāra), is declared to be barren.

Words meanings summery:

• आत्मतत्त्वाव्भोधेन (ātmatattvāvbhodhena) - by the understanding of the reality of the self

• हीना (hīnā) - devoid of, lacking, deprived of

• देहादिवस्तुजा (dehādivastujā) - born from the body and other objects

• भूयः (bhūyaḥ) - again, repeatedly, further

• संसारसक्तिः (saṁsārasaktiḥ) - attachment to the cycle of transmigration

• या (yā) - which

• दृढा (dṛḍhā) - firm, strong, rigid

• वन्ध्या (vandhyā) - barren, fruitless, unproductive

• इति (iti) - indicates a quotation or refers to what precedes (thus, so, in this way)

• कथ्यते (kathyate) - is said, is called, is declared

Words meanings and morphology

आत्मतत्त्वाव्भोधेन (ātmatattvāvbhodhena) - by the understanding of the reality of the self

(noun)

Instrumental, masculine, singular of ātmatattvāvbhodha

ātmatattvāvbhodha - understanding of the reality of the self

Compound type : tatpurusha (ātman+tattva+avabodha)

• ātman – self, soul, spirit, ultimate reality
  noun (masculine)
• tattva – truth, reality, principle, essence
  noun (neuter)
• avabodha – understanding, comprehension, knowledge
  noun (masculine)
  From root 'budh' (to know, understand) with upasarga 'ava'.
  Prefix: ava
  Root: budh (class 1)

हीना (hīnā) - devoid of, lacking, deprived of

(adjective)

Nominative, feminine, singular of hīna

hīna - left, abandoned, deficient, wanting, low, inferior

Past Passive Participle

From root 'hā' (to abandon, quit, leave).

Root: hā (class 3)

देहादिवस्तुजा (dehādivastujā) - born from the body and other objects

(adjective)

Nominative, feminine, singular of dehādivastuja

dehādivastuja - born from the body, etc., and objects

Compound type : tatpurusha (deha+ādi+vastu+ja)

• deha – body, form, mass
  noun (masculine)
• ādi – beginning, and so on, etc.
  indeclinable
• vastu – object, thing, substance, reality
  noun (neuter)
• ja – born from, produced from, originating in
  adjective (masculine)
  From root 'jan' (to be born, produce).
  Root: jan (class 4)

भूयः (bhūyaḥ) - again, repeatedly, further

(indeclinable)

संसारसक्तिः (saṁsārasaktiḥ) - attachment to the cycle of transmigration

(noun)

Nominative, feminine, singular of saṃsārasakti

saṁsārasakti - attachment to saṃsāra

Compound type : tatpurusha (saṃsāra+sakti)

• saṃsāra – cycle of rebirth, transmigration, worldly existence
  noun (masculine)
  Prefix: sam
  Root: sṛ (class 1)
• sakti – attachment, clinging, devotion, adherence
  noun (feminine)
  From root 'sañj' (to cling, adhere).
  Root: sañj (class 1)

या (yā) - which

(pronoun)

Nominative, feminine, singular of yad

yad - which, what

दृढा (dṛḍhā) - firm, strong, rigid

(adjective)

Nominative, feminine, singular of dṛḍha

dṛḍha - firm, strong, rigid, fixed, hard

Past Passive Participle

From root 'dṛh' (to be firm, strong).

Root: dṛh (class 1)

वन्ध्या (vandhyā) - barren, fruitless, unproductive

(adjective)

Nominative, feminine, singular of vandhya

vandhya - barren, sterile, unproductive, fruitless

इति (iti) - indicates a quotation or refers to what precedes (thus, so, in this way)

(indeclinable)

कथ्यते (kathyate) - is said, is called, is declared

(verb)

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

Passive voice, present tense, 3rd person singular.

Root: kath (class 10)