योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-82, verse-83

नित्योदिते सकलवस्तुपदार्थसारे संवित्स्थिते भरितनिर्भरभूरिदिक्कम् ।
आत्मन्यसत्यमिव साधु गतेऽमलत्वात् क्षीणौ सुखासुखलवौ मम वै स मोहः ॥ ८३ ॥

nityodite sakalavastupadārthasāre saṃvitsthite bharitanirbharabhūridikkam ,
ātmanyasatyamiva sādhu gate'malatvāt kṣīṇau sukhāsukhalavau mama vai sa mohaḥ 83

83. nityodite sakalavastupadārthasāre
saṃvitsthite bharitanirbharabhūridikkam
ātmani asatyam iva sādhu gate amalatvāt
kṣīṇau sukhāsukhalavau mama vai saḥ mohaḥ

83. ātmani nityodite sakalavastupadārthasāre saṃvitsthite bharitanirbharabhūridikkam.
amalatvāt asatyam iva sādhu gate.
mama sukhāsukhalavau kṣīṇau.
saḥ mohaḥ vai.

83. In the Self (ātman)—which is eternally manifest, the essence of all objects and categories of existence, established in consciousness (saṃvit), and completely pervading all vast directions—when unreality (asatya) has thus (iva) truly (sādhu) vanished due to its stainlessness (amalatva), then my twin fragments of joy and sorrow are exhausted. That, indeed, is my delusion (moha).

Words meanings summery:

• नित्योदिते (nityodite) - in the Self (ātman) which is always manifest (in the eternally risen, in the ever-manifest)

• सकलवस्तुपदार्थसारे (sakalavastupadārthasāre) - in the Self (ātman) which is the very essence of all things (in the essence of all objects and categories of existence)

• संवित्स्थिते (saṁvitsthite) - in the Self (ātman) which is established in and pervaded by consciousness (saṃvit) (in that which resides in consciousness (saṃvit), in that which is established in consciousness)

• भरितनिर्भरभूरिदिक्कम् (bharitanirbharabhūridikkam) - encompassing all vast directions, describing the expansiveness of the Self (completely filling vast directions, pervading all directions fully)

• आत्मनि (ātmani) - in the ultimate, universal Self (ātman) (in the Self (ātman), in the spirit)

• असत्यम् (asatyam) - the unreal or illusory nature of distinctions (unreality, falsehood, the non-existent)

• इव (iva) - implying a 'as it were' or intensifying (as if, like, similar to)

• साधु (sādhu) - truly, completely (modifying 'gone') (well, properly, truly, good)

• गते (gate) - when (unreality) has disappeared (when it has gone, disappeared)

• अमलत्वात् (amalatvāt) - due to the inherent purity (of the Self) (due to purity, from stainlessness)

• क्षीणौ (kṣīṇau) - annihilated, gone (referring to pleasure and pain) (exhausted, diminished, wasted (dual))

• सुखासुखलवौ (sukhāsukhalavau) - my twin fragments of joy and sorrow, the duality of experience (the two fragments of pleasure and pain)

• मम (mama) - my (pleasure and pain) (my, of me)

• वै (vai) - indeed (emphasizing the statement) (indeed, surely, verily)

• सः (saḥ) - that (referring to the illusion) (that (masc.), he)

• मोहः (mohaḥ) - the delusion (moha) of experiencing pleasure and pain as real (delusion, illusion, bewilderment, ignorance)

Words meanings and morphology

नित्योदिते (nityodite) - in the Self (ātman) which is always manifest (in the eternally risen, in the ever-manifest)

(adjective)

Locative, masculine, singular of nityodita

nityodita - eternally manifest, ever-risen, perpetually shining

Past Passive Participle

compound of nitya (eternal) + udita (risen, manifest)

Compound type : karmadhāraya (nitya+udita)

• nitya – eternal, constant, perpetual
  adjective
• udita – risen, ascended, manifest, spoken
  adjective
  Past Passive Participle
  from ud + root i 'to go'
  Prefix: ud
  Root: i (class 2)

Note: modifies ātmani

सकलवस्तुपदार्थसारे (sakalavastupadārthasāre) - in the Self (ātman) which is the very essence of all things (in the essence of all objects and categories of existence)

(adjective)

Locative, masculine, singular of sakalavastupadārthasāra

sakalavastupadārthasāra - essence of all objects and categories of existence

compound of sakala + vastu + padārtha + sāra

Compound type : tatpuruṣa (sakala+vastu+padārtha+sāra)

• sakala – all, whole, complete
  adjective
  with sa- (with) + kala (part)
• vastu – thing, object, substance, reality
  noun (neuter)
  Root: vas (class 1)
• padārtha – meaning of a word, category of existence, object of sense
  noun (masculine)
  compound of pada (word/step) + artha (meaning/purpose)
• sāra – essence, core, pith, strength
  noun (masculine)

Note: modifies ātmani

संवित्स्थिते (saṁvitsthite) - in the Self (ātman) which is established in and pervaded by consciousness (saṃvit) (in that which resides in consciousness (saṃvit), in that which is established in consciousness)

(adjective)

Locative, masculine, singular of saṃvitsthita

saṁvitsthita - established in consciousness, dwelling in knowledge

Past Passive Participle

compound of saṃvit (consciousness) + sthita (situated)

Compound type : tatpuruṣa (saṃvit+sthita)

• saṃvit – consciousness, knowledge, understanding
  noun (feminine)
  from root vid 'to know'
  Root: vid (class 2)
• sthita – standing, situated, existing, firm
  adjective
  Past Passive Participle
  from root sthā 'to stand'
  Root: sthā (class 1)

Note: modifies ātmani

भरितनिर्भरभूरिदिक्कम् (bharitanirbharabhūridikkam) - encompassing all vast directions, describing the expansiveness of the Self (completely filling vast directions, pervading all directions fully)

(adjective)

Nominative, neuter, singular of bharitanirbharabhūridik

bharitanirbharabhūridik - completely filling vast directions

compound of bharita + nirbhara + bhūri + dik

Compound type : karmadhāraya (bharita+nirbhara+bhūri+dik)

• bharita – filled, full, nourished
  adjective
  Past Passive Participle
  from root bhṛ 'to bear, fill'
  Root: bhṛ (class 3)
• nirbhara – full, excessive, abundant, complete
  adjective
  nis (without) + bhara (burden) -> free from burden, hence full/excessive; or intensive prefix
  Prefix: nis
• bhūri – much, many, abundant, vast
  adjective
  Root: bhū (class 1)
• dik – direction, quarter, region
  noun (feminine)
  Root: diś (class 6)

Note: modifies an implied neuter noun like 'this (reality)'

आत्मनि (ātmani) - in the ultimate, universal Self (ātman) (in the Self (ātman), in the spirit)

(noun)

Locative, masculine, singular of ātman

ātman - self, soul, essence, individual soul, universal spirit

Root: an (class 2)

Note: central subject for the preceding adjectives

असत्यम् (asatyam) - the unreal or illusory nature of distinctions (unreality, falsehood, the non-existent)

(noun)

Nominative, neuter, singular of asatya

asatya - unreal, false, untrue; unreality, falsehood

compound of a- (negative) + satya (true, real)

Compound type : tatpuruṣa (a+satya)

• a – not, non-
  prefix
  negative prefix
• satya – true, real, truthful; truth, reality
  adjective/noun (neuter)
  from sat (being)
  Root: as (class 2)

Note: subject of the locative absolute construction asatyam...gate

इव (iva) - implying a 'as it were' or intensifying (as if, like, similar to)

(indeclinable)

साधु (sādhu) - truly, completely (modifying 'gone') (well, properly, truly, good)

(indeclinable)

Root: sādh (class 5)

Note: modifies the action of gate

गते (gate) - when (unreality) has disappeared (when it has gone, disappeared)

(adjective)

Locative, neuter, singular of gata

gata - gone, departed, disappeared, reached

Past Passive Participle

from root gam 'to go'

Root: gam (class 1)

Note: agrees with asatyam in locative absolute construction

अमलत्वात् (amalatvāt) - due to the inherent purity (of the Self) (due to purity, from stainlessness)

(noun)

Ablative, neuter, singular of amalatva

amalatva - purity, stainlessness, immaculateness

compound of a- (negative) + mala (impurity) + tva (suffix for abstract noun)

Compound type : tatpuruṣa (a+mala+tva)

• a – not, non-
  prefix
  negative prefix
• mala – dirt, impurity, blemish
  noun (masculine)
• tva – -ness, -hood (suffix for abstract nouns)
  suffix (neuter)
  suffix forming abstract nouns

Note: expresses the cause for unreality's disappearance

क्षीणौ (kṣīṇau) - annihilated, gone (referring to pleasure and pain) (exhausted, diminished, wasted (dual))

(adjective)

Nominative, masculine, dual of kṣīṇa

kṣīṇa - wasted, diminished, exhausted, destroyed, emaciated

Past Passive Participle

from root kṣi 'to decay, perish'

Root: kṣi (class 5)

Note: predicate adjective for sukhāsukhalavau

सुखासुखलवौ (sukhāsukhalavau) - my twin fragments of joy and sorrow, the duality of experience (the two fragments of pleasure and pain)

(noun)

Nominative, masculine, dual of sukhāsukhalava

sukhāsukhalava - fragments of pleasure and pain

dvandva compound of sukha and asukha, then tatpuruṣa with lava

Compound type : dvandva-tatpuruṣa (sukha+asukha+lava)

• sukha – pleasure, happiness, ease, joy
  noun (neuter)
• asukha – pain, sorrow, unhappiness, uneasiness
  noun (neuter)
  a- (negative) + sukha
• lava – piece, fragment, particle, atom, moment
  noun (masculine)
  from root lū 'to cut'
  Root: lū (class 9)

Note: subject of kṣīṇau

मम (mama) - my (pleasure and pain) (my, of me)

(pronoun)

Genitive, singular of asmad

asmad - I, we (first person pronoun)

genitive singular of first person pronoun asmad

Note: refers to the speaker's personal experience

वै (vai) - indeed (emphasizing the statement) (indeed, surely, verily)

(indeclinable)

emphatic particle

सः (saḥ) - that (referring to the illusion) (that (masc.), he)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, it (demonstrative pronoun)

masculine nominative singular of tad

मोहः (mohaḥ) - the delusion (moha) of experiencing pleasure and pain as real (delusion, illusion, bewilderment, ignorance)

(noun)

Nominative, masculine, singular of moha

moha - delusion, illusion, bewilderment, infatuation, ignorance

from root muh 'to be bewildered'

Root: muh (class 4)

Note: predicate nominative

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