योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-77, verse-44

भावेष्वभावघनभावनया महात्मा निर्मुक्तसंकलनमम्बरवत्स्थितेषु ।
चित्तं प्रति स्वमुदितो विततैकरूपी ज्ञस्तिष्ठति स्वपिति जीवति नित्यतृप्तः ॥ ४४ ॥

bhāveṣvabhāvaghanabhāvanayā mahātmā nirmuktasaṃkalanamambaravatsthiteṣu ,
cittaṃ prati svamudito vitataikarūpī jñastiṣṭhati svapiti jīvati nityatṛptaḥ 44

44. bhāveṣu abhāvaghana-bhāvanayā mahātmā
nirmukta-saṅkalanam ambaravat sthiteṣu |
cittam prati svam uditaḥ vitata-ekarūpī
jñaḥ tiṣṭhati svapiti jīvati nitya-tṛptaḥ ||

44. mahātmā nirmukta-saṅkalanam abhāvaghana-bhāvanayā
ambaravat-sthiteṣu bhāveṣu
jñaḥ svam uditaḥ vitata-ekarūpī nitya-tṛptaḥ
cittaṃ prati tiṣṭhati svapiti jīvati

44. The great soul (mahātman), liberated from all conceptualization, abides in all existent phenomena (bhāva) — which are established like space (ambara) — through the dense contemplation of their non-existence. This knower (jña), self-manifested and of a vast, singular nature, eternally content, exists, sleeps, and lives, in relation to the mind (citta).

Words meanings summery:

• भावेषु (bhāveṣu) - in states of being, in existing things, in entities

• अभावघन-भावनया (abhāvaghana-bhāvanayā) - by the dense/profound contemplation of non-existence

• महात्मा (mahātmā) - The realized individual, the knower of Brahman. (great soul, supreme spirit)

• निर्मुक्त-सङ्कलनम् (nirmukta-saṅkalanam) - Refers to the state of the great soul who is beyond all mental constructs. (freed from conceptualization/volition, free from mental construction)

• अम्बरवत् (ambaravat) - like space, like the sky

• स्थितेषु (sthiteṣu) - Refers to the bhāveṣu (existent phenomena) as being established in a certain way. (in those that exist, stand, are established)

• चित्तम् (cittam) - The empirical mind, distinct from the pure consciousness of the jña. (mind, consciousness, thought)

• प्रति (prati) - towards, to, in relation to, with respect to, against

• स्वम् (svam) - own, self, one's own

• उदितः (uditaḥ) - self-manifested (when combined with svam) (arisen, manifested, uttered)

• वितत-एकरूपी (vitata-ekarūpī) - having a vast, singular form; of expanded singular nature

• ज्ञः (jñaḥ) - The ultimate subject of consciousness, referring to the ātman or brahman. (the knower, the conscious one, intelligent)

• तिष्ठति (tiṣṭhati) - stands, remains, exists, abides

• स्वपिति (svapiti) - sleeps

• जीवति (jīvati) - lives, exists

• नित्य-तृप्तः (nitya-tṛptaḥ) - Refers to the self-sufficient nature of the enlightened being. (eternally content, ever satisfied)

Words meanings and morphology

भावेषु (bhāveṣu) - in states of being, in existing things, in entities

(noun)

Locative, masculine, plural of bhāva

bhāva - state of being, existence, entity, nature, emotion, sentiment

from root bhū (to be)

Root: bhū (class 1)

अभावघन-भावनया (abhāvaghana-bhāvanayā) - by the dense/profound contemplation of non-existence

(noun)

Instrumental, feminine, singular of abhāvaghana-bhāvanā

abhāvaghana-bhāvanā - contemplation of dense non-existence, intense meditation on voidness

compound of abhāva, ghana, bhāvanā

Compound type : tatpuruṣa (abhāva+ghana+bhāvanā)

• abhāva – non-existence, absence, negation
  noun (masculine)
• ghana – dense, thick, intense, profound, solid
  adjective
• bhāvanā – contemplation, meditation, conviction, imagination, realization
  noun (feminine)
  derived from root bhū
  Root: bhū (class 1)

महात्मा (mahātmā) - The realized individual, the knower of Brahman. (great soul, supreme spirit)

(noun)

Nominative, masculine, singular of mahātman

mahātman - great soul, great self (ātman), supreme spirit

compound of mahā (great) + ātman (self)

Compound type : karmadhāraya (mahā+ātman)

• mahā – great, large, mighty
  adjective
• ātman – self, soul, spirit, essence, breath
  noun (masculine)

निर्मुक्त-सङ्कलनम् (nirmukta-saṅkalanam) - Refers to the state of the great soul who is beyond all mental constructs. (freed from conceptualization/volition, free from mental construction)

(adjective)

neuter, singular of nirmukta-saṅkalana

nirmukta-saṅkalana - liberated from conceptualization/intention/volition

compound of nir-mukta (freed from) and saṅkalana (conceptualization)

Compound type : bahuvrīhi (nir-mukta+saṅkalana)

• nir-mukta – completely liberated, freed from
  adjective
  Past Passive Participle
  nir (without) + mukta (freed), from root muc
  Prefix: nir
  Root: muc (class 6)
• saṅkalana – conceptualization, intention, mental formation, collection
  noun (neuter)
  derived from sam-kḷp
  Prefix: sam
  Root: kḷp (class 1)

Note: In context, this is an adverbial form describing the state of mahātmā.

अम्बरवत् (ambaravat) - like space, like the sky

(indeclinable)

ambara (space/sky) + vat (suffix for similarity)

Note: functions adverbially.

स्थितेषु (sthiteṣu) - Refers to the bhāveṣu (existent phenomena) as being established in a certain way. (in those that exist, stand, are established)

(adjective)

Locative, masculine, plural of sthita

sthita - standing, situated, existing, firm, established

Past Passive Participle

derived from root sthā (to stand)

Root: sthā (class 1)

चित्तम् (cittam) - The empirical mind, distinct from the pure consciousness of the jña. (mind, consciousness, thought)

(noun)

Accusative, neuter, singular of citta

citta - mind, consciousness, thought, intellect

from root cit (to perceive, to be conscious)

Root: cit (class 1)

Note: Governed by prati.

प्रति (prati) - towards, to, in relation to, with respect to, against

(indeclinable)

स्वम् (svam) - own, self, one's own

(pronoun)

Accusative, neuter, singular of sva

sva - own, one's own, self, related to one's self

Note: Functions adverbially or as the first part of a compound svamudita.

उदितः (uditaḥ) - self-manifested (when combined with svam) (arisen, manifested, uttered)

(adjective)

Nominative, masculine, singular of udita

udita - arisen, come forth, manifested, spoken

Past Passive Participle

derived from root vad (to speak) with prefix ud (up) or i (to go) with ud.

Prefix: ud

Root: i (class 2)

वितत-एकरूपी (vitata-ekarūpī) - having a vast, singular form; of expanded singular nature

(adjective)

Nominative, masculine, singular of vitata-ekarūpin

vitata-ekarūpin - having a vast singular form, of expanded singular nature, pervading and uniform

compound of vitata (expanded) + eka (one) + rūpin (having the form of)

Compound type : bahuvrīhi (vitata+eka+rūpin)

• vitata – expanded, spread out, pervading
  adjective
  Past Passive Participle
  derived from root tan (to stretch) with prefix vi
  Prefix: vi
  Root: tan (class 8)
• eka – one, single, unique
  numeral/adjective
• rūpin – having the form of, characterized by, appearing as
  adjective
  derived from rūpa (form) with in suffix

ज्ञः (jñaḥ) - The ultimate subject of consciousness, referring to the ātman or brahman. (the knower, the conscious one, intelligent)

(noun)

Nominative, masculine, singular of jña

jña - knowing, wise, knower, conscious

from root jñā (to know)

Root: jñā (class 9)

तिष्ठति (tiṣṭhati) - stands, remains, exists, abides

(verb)

3rd person , singular, active, present (laṭ) of sthā

present tense

root sthā, class 1, present active 3rd singular

Root: sthā (class 1)

स्वपिति (svapiti) - sleeps

(verb)

3rd person , singular, active, present (laṭ) of svap

present tense

root svap, class 2, present active 3rd singular

Root: svap (class 2)

जीवति (jīvati) - lives, exists

(verb)

3rd person , singular, active, present (laṭ) of jīv

present tense

root jīv, class 1, present active 3rd singular

Root: jīv (class 1)

नित्य-तृप्तः (nitya-tṛptaḥ) - Refers to the self-sufficient nature of the enlightened being. (eternally content, ever satisfied)

(adjective)

Nominative, masculine, singular of nitya-tṛpta

nitya-tṛpta - eternally satisfied, constantly content

compound of nitya (eternal) + tṛpta (satisfied)

Compound type : karmadhāraya (nitya+tṛpta)

• nitya – eternal, constant, perpetual, always
  adjective
• tṛpta – satisfied, content, gratified
  adjective
  Past Passive Participle
  derived from root tṛp (to satisfy)
  Root: tṛp (class 4)