योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-83, verse-48

संशान्तवासनमनाश्रितचेतनांशमप्राणसंचरणमस्तमितांशदोषम् ।
संवेद्यवर्जितमुपेत्य सुसंविदंशं शाम्यामि मौनमहमेव निरीहमन्तः ॥ ४८ ॥

saṃśāntavāsanamanāśritacetanāṃśamaprāṇasaṃcaraṇamastamitāṃśadoṣam ,
saṃvedyavarjitamupetya susaṃvidaṃśaṃ śāmyāmi maunamahameva nirīhamantaḥ 48

48. saṃśāntavāsanam anāśritacetanāṃśam
aprāṇasaṃcaraṇam astamitāṃśadoṣam
saṃvedyavarjitam upetya susaṃvidaṃśam
śāmyāmi maunam aham eva nirīham antaḥ

48. saṃśāntavāsanam anāśritacetanāṃśam aprāṇasaṃcaraṇam astamitāṃśadoṣam saṃvedyavarjitam susaṃvidaṃśam upetya aham eva nirīham maunam antaḥ śāmyāmi.

48. Having attained the essence of pure consciousness (saṃvid) – a state devoid of any knowable object, with all latent impressions (vāsanā) completely quieted, no longer relying on specific aspects of awareness, free from the movement of vital breaths (prāṇa), and with all individual imperfections extinguished – I myself, desireless and silent, become completely quiescent within.

Words meanings summery:

• संशान्तवासनम् (saṁśāntavāsanam) - with completely quieted latent impressions (vāsanā) (with quiescent latent impressions (vāsanā))

• अनाश्रितचेतनांशम् (anāśritacetanāṁśam) - without reliance on any particular aspect of awareness (not relying on a part of consciousness)

• अप्राणसंचरणम् (aprāṇasaṁcaraṇam) - devoid of vital breath (prāṇa) movement (without the movement of vital breath (prāṇa))

• अस्तमितांशदोषम् (astamitāṁśadoṣam) - with all individual imperfections extinguished (with extinguished partial faults/imperfections)

• संवेद्यवर्जितम् (saṁvedyavarjitam) - free from all objects of knowledge (devoid of any knowable object)

• उपेत्य (upetya) - having approached, having attained

• सुसंविदंशम् (susaṁvidaṁśam) - the essence of pure consciousness

• शाम्यामि (śāmyāmi) - I become completely quiescent (I become calm, I cease, I find peace)

• मौनम् (maunam) - in a state of silence (silence, silent state)

• अहम् (aham) - I

• एव (eva) - myself, emphatically 'I' (indeed, only, just)

• निरीहम् (nirīham) - desireless (without desire, without effort)

• अन्तः (antaḥ) - inwardly (within, inwardly)

Words meanings and morphology

संशान्तवासनम् (saṁśāntavāsanam) - with completely quieted latent impressions (vāsanā) (with quiescent latent impressions (vāsanā))

(adjective)

Accusative, neuter, singular of saṃśāntavāsana

saṁśāntavāsana - whose latent impressions are entirely appeased/extinguished

Bahuvrīhi compound, 'one whose vāsanā are saṃśānta'.

Compound type : bahuvrīhi (saṃśānta+vāsanā)

• saṃśānta – completely quieted, extinguished, calmed
  adjective
  Past Passive Participle
  Derived from root `śam` (to be calm) with prefix `sam` (completely).
  Prefix: sam
  Root: śam (class 4)
• vāsanā – latent impression, habit, desire, inclination (vāsanā)
  noun (feminine)
  From root `vas` (to dwell, to perfume).
  Root: vas (class 1)

Note: Adverbial accusative, describing the state of 'aham' or the state being attained.

अनाश्रितचेतनांशम् (anāśritacetanāṁśam) - without reliance on any particular aspect of awareness (not relying on a part of consciousness)

(adjective)

Accusative, neuter, singular of anāśritacetanāṃśa

anāśritacetanāṁśa - not relying on a part of consciousness

Bahuvrīhi compound, 'one for whom no part of consciousness is relied upon'.

Compound type : bahuvrīhi (anāśrita+cetanaaṃśa)

• anāśrita – not dependent, not supported, not clinging
  adjective
  Past Passive Participle
  Derived from root `śri` (to resort to, to depend on) with prefix `ā` and negative `an-`.
  Prefixes: an+ā
  Root: śri (class 1)
• cetanaaṃśa – part of consciousness/awareness
  noun (masculine)
  Tatpuruṣa compound of `cetana` (consciousness) and `aṃśa` (part).

Note: Adverbial accusative.

अप्राणसंचरणम् (aprāṇasaṁcaraṇam) - devoid of vital breath (prāṇa) movement (without the movement of vital breath (prāṇa))

(adjective)

Accusative, neuter, singular of aprāṇasaṃcaraṇa

aprāṇasaṁcaraṇa - without the movement of vital breath

Bahuvrīhi compound, 'one for whom there is no movement of vital breath'.

Compound type : bahuvrīhi (a+prāṇasaṃcaraṇa)

• a – not, non-, un-
  indeclinable
  Negative particle.
• prāṇasaṃcaraṇa – movement of vital breath (prāṇa)
  noun (neuter)
  Tatpuruṣa compound of `prāṇa` (vital breath) and `saṃcaraṇa` (movement).

Note: Adverbial accusative. `prāṇa` refers to vital energy or breath.

अस्तमितांशदोषम् (astamitāṁśadoṣam) - with all individual imperfections extinguished (with extinguished partial faults/imperfections)

(adjective)

Accusative, neuter, singular of astamitāṃśadoṣa

astamitāṁśadoṣa - whose partial faults have disappeared

Bahuvrīhi compound, 'one whose aṃśadoṣa are astamita'.

Compound type : bahuvrīhi (astamita+aṃśadoṣa)

• astamita – set, disappeared, extinguished
  adjective
  Past Passive Participle
  Derived from `astam-i` (to set, to disappear).
  Prefix: astam
  Root: i (class 2)
• aṃśadoṣa – partial fault, individual defect
  noun (masculine)
  Tatpuruṣa compound of `aṃśa` (part, aspect) and `doṣa` (fault, defect).

Note: Adverbial accusative.

संवेद्यवर्जितम् (saṁvedyavarjitam) - free from all objects of knowledge (devoid of any knowable object)

(adjective)

Accusative, neuter, singular of saṃvedyavarjita

saṁvedyavarjita - devoid of what is knowable

Tatpuruṣa compound, 'that which is varjita (devoid) of saṃvedya (what is to be known)'.

Compound type : tṛtīyā-tatpuruṣa (saṃvedya+varjita)

• saṃvedya – that which is to be known, knowable, object of perception
  adjective
  Gerundive/Future Passive Participle
  Derived from root `vid` (to know) with prefix `sam` (together, completely) and suffix `-ya`.
  Prefix: sam
  Root: vid (class 2)
• varjita – devoid of, abandoned, excluded, free from
  adjective
  Past Passive Participle
  Derived from root `vṛj` (to abandon, to exclude).
  Root: vṛj (class 1)

Note: Qualifies `susaṃvidaṃśam`.

उपेत्य (upetya) - having approached, having attained

(indeclinable)

Absolutive/Gerund

Derived from root `i` (to go) with prefix `upa` (near, towards) and suffix `-ya`.

Prefix: upa

Root: i (class 2)

सुसंविदंशम् (susaṁvidaṁśam) - the essence of pure consciousness

(noun)

Accusative, masculine, singular of susaṃvidaṃśa

susaṁvidaṁśa - essence/part of pure consciousness

Tatpuruṣa compound of `susaṃvid` (pure consciousness) and `aṃśa` (part/essence).

Compound type : ṣaṣṭhī-tatpuruṣa (susaṃvid+aṃśa)

• susaṃvid – pure consciousness, perfect knowledge (saṃvid)
  noun (feminine)
  Compound of `su` (good, excellent) and `saṃvid` (consciousness, knowledge).
  Prefix: su
• aṃśa – part, share, portion, essence
  noun (masculine)

Note: Object of the absolutive `upetya`.

शाम्यामि (śāmyāmi) - I become completely quiescent (I become calm, I cease, I find peace)

(verb)

1st person , singular, active, present (laṭ) of śam

Root: śam (class 4)

मौनम् (maunam) - in a state of silence (silence, silent state)

(noun)

Accusative, neuter, singular of mauna

mauna - silence, taciturnity

From `muni` (sage) with `aṇ` suffix, denoting state or quality.

Note: Used adverbially to describe the state.

अहम् (aham) - I

(pronoun)

Nominative, singular of asmad

asmad - I, we

एव (eva) - myself, emphatically 'I' (indeed, only, just)

(indeclinable)

निरीहम् (nirīham) - desireless (without desire, without effort)

(adjective)

Nominative, masculine, singular of nirīha

nirīha - without desire, free from exertion or striving

Bahuvrīhi compound, 'one for whom there is no īhā (desire/effort)'.

Compound type : bahuvrīhi (nis+īhā)

• nis – without, out, away
  indeclinable
  Prefix indicating negation or absence.
• īhā – desire, wish, effort, exertion
  noun (feminine)
  From root `īh` (to strive, to desire).
  Root: īh (class 1)

Note: Qualifies `aham` (I).

अन्तः (antaḥ) - inwardly (within, inwardly)

(indeclinable)