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).

44. מתוך תפיסה עמוקה של היעדר ממשות בתופעות, ה-מַהָאָתְמָה (העצמי הדגול) משוחרר מכל מחשבה ותכנון, חופשי כפי שהשמיים חופשיים. כשהוא ער לעצמיותו שמעבר לחשיבה, בעל צורה אחת רחבה ויציבה, החכם שוכן, ישן וחי כשהוא מרוצה ושלם תמיד.

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)

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