योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-12, verse-28

व्यपगतमदमोहो मानमात्सर्यमुक्त श्चिरतरमुदितात्मा शान्तशोकश्चिरेण ।
पुनरसुखमगच्छन्स्वच्छयैकान्तबुद्ध्या यदिह वदसि साधो तत्करिष्येऽविशङ्कं ॥ २८ ॥

vyapagatamadamoho mānamātsaryamukta ścirataramuditātmā śāntaśokaścireṇa ,
punarasukhamagacchansvacchayaikāntabuddhyā yadiha vadasi sādho tatkariṣye'viśaṅkaṃ 28

28. vyapagatamadamohaḥ mānamātsaryamuktaḥ
cirataramuditātmā śāntaśokaḥ cireṇa punar
asukham agacchan svacchayā ekāntabuddhyā
yat iha vadasi sādho tat kariṣye aviśaṅkam

28. sādho vyapagatamadamohaḥ mānamātsaryamuktaḥ
cirataramuditātmā śāntaśokaḥ cireṇa
punar asukham agacchan svacchayā ekāntabuddhyā
yat iha vadasi tat aviśaṅkam kariṣye

28. O virtuous one (sādhu), with my pride and delusion (moha) completely vanished, freed from arrogance and envy, my true self (ātman) having awakened for a long time, and my sorrow permanently settled, never again experiencing unhappiness, and with a pure, singular focus of intellect (buddhi) — whatever you say here, that I shall undoubtedly perform.

Words meanings summery:

• व्यपगतमदमोहः (vyapagatamadamohaḥ) - Describes Rāma's purified mental state. (one whose pride and delusion have vanished)

• मानमात्सर्यमुक्तः (mānamātsaryamuktaḥ) - Further describes Rāma's state of detachment. (freed from conceit and envy)

• चिरतरमुदितात्मा (cirataramuditātmā) - Emphasizes the deep and lasting nature of Rāma's spiritual awakening. (one whose self (ātman) has awakened for a very long time)

• शान्तशोकः (śāntaśokaḥ) - Rāma's freedom from emotional suffering. (one whose grief is calmed/pacified)

• चिरेण (cireṇa) - Implies the lasting nature of the calmed sorrow. (for a long time, permanently, slowly)

• पुनर् (punar) - Indicating non-recurrence of unhappiness. (again, anew, but, on the other hand)

• असुखम् (asukham) - The state of misery or suffering that Rāma will no longer experience. (unhappiness, sorrow, pain)

• अगच्छन् (agacchan) - Rāma will not fall into unhappiness again. (not going, not experiencing)

• स्वच्छया (svacchayā) - Qualifies the intellect (buddhi) as pure and untainted. (by a pure, by a clear, by a limpid)

• एकान्तबुद्ध्या (ekāntabuddhyā) - Describes the concentrated and undistracted nature of Rāma's intellect. (by a focused intellect (buddhi), with an unwavering understanding)

• यत् (yat) - Refers to whatever Vasiṣṭha will say. (which, what, whatever, that)

• इह (iha) - Referring to the present discourse or situation. (here, in this world, in this matter)

• वदसि (vadasi) - Vasiṣṭha speaking to Rāma. (you say, you speak)

• साधो (sādho) - Rāma addressing Vasiṣṭha with respect. (O virtuous one, O good sir)

• तत् (tat) - Correlative to 'yat' (whatever), referring to Vasiṣṭha's instruction. (that, therefore, so)

• करिष्ये (kariṣye) - Rāma promises to follow Vasiṣṭha's instructions. (I shall do, I shall perform, I shall make)

• अविशङ्कम् (aviśaṅkam) - Rāma's firm resolve to follow the instruction. (without doubt, fearlessly, confidently)

Words meanings and morphology

व्यपगतमदमोहः (vyapagatamadamohaḥ) - Describes Rāma's purified mental state. (one whose pride and delusion have vanished)

(adjective)

Nominative, masculine, singular of vyapagatamadamoha

vyapagatamadamoha - one from whom pride and delusion have departed

Bahuvrīhi compound.

Compound type : bahuvrīhi (vyapagata+mada+moha)

• vyapagata – gone away, departed
  adjective (masculine)
  Past Passive Participle
  From vi-apa-gam (to go away completely).
  Prefixes: vi+apa
  Root: gam (class 1)
• mada – pride, arrogance, intoxication
  noun (masculine)
  From root mad (to be mad, rejoice).
  Root: mad (class 4)
• moha – delusion, infatuation, confusion (moha)
  noun (masculine)
  From root muh (to be bewildered).
  Root: muh (class 4)

Note: Qualifies the implied subject 'aham' (I).

मानमात्सर्यमुक्तः (mānamātsaryamuktaḥ) - Further describes Rāma's state of detachment. (freed from conceit and envy)

(adjective)

Nominative, masculine, singular of mānamātsaryamukta

mānamātsaryamukta - freed from conceit and envy/jealousy

Bahuvrīhi compound.

Compound type : bahuvrīhi (māna+mātsarya+mukta)

• māna – conceit, pride, arrogance
  noun (masculine)
  From root man (to think).
  Root: man (class 4)
• mātsarya – envy, jealousy, avarice
  noun (neuter)
  From matsara (envious).
• mukta – freed, liberated
  adjective (masculine)
  Past Passive Participle
  From root muc (to release, free).
  Root: muc (class 6)

Note: Qualifies the implied subject 'aham' (I).

चिरतरमुदितात्मा (cirataramuditātmā) - Emphasizes the deep and lasting nature of Rāma's spiritual awakening. (one whose self (ātman) has awakened for a very long time)

(adjective)

Nominative, masculine, singular of cirataramuditātman

cirataramuditātman - one whose self (ātman) has awakened for a very long time

Bahuvrīhi compound.

Compound type : bahuvrīhi (cirataram+udita+ātman)

• cirataram – for a very long time, much longer
  indeclinable
  Comparative form of cira (long time).
• udita – risen, appeared, awakened
  adjective (masculine)
  Past Passive Participle
  From ud-i (to rise).
  Prefix: ud
  Root: i (class 2)
• ātman – self, soul, spirit, the individual soul or universal spirit (ātman)
  noun (masculine)

Note: Qualifies the implied subject 'aham' (I).

शान्तशोकः (śāntaśokaḥ) - Rāma's freedom from emotional suffering. (one whose grief is calmed/pacified)

(adjective)

Nominative, masculine, singular of śāntaśoka

śāntaśoka - one whose grief/sorrow is calmed

Bahuvrīhi compound.

Compound type : bahuvrīhi (śānta+śoka)

• śānta – calmed, tranquil, pacified
  adjective (masculine)
  Past Passive Participle
  From root śam (to be calm).
  Root: śam (class 1)
• śoka – grief, sorrow, lamentation
  noun (masculine)
  From root śuc (to grieve).
  Root: śuc (class 1)

Note: Qualifies the implied subject 'aham' (I).

चिरेण (cireṇa) - Implies the lasting nature of the calmed sorrow. (for a long time, permanently, slowly)

(indeclinable)

Note: Instrumental singular used adverbially to mean 'for a long time' or 'with duration'.

पुनर् (punar) - Indicating non-recurrence of unhappiness. (again, anew, but, on the other hand)

(indeclinable)

Adverb.

असुखम् (asukham) - The state of misery or suffering that Rāma will no longer experience. (unhappiness, sorrow, pain)

(noun)

Accusative, neuter, singular of asukha

asukha - unhappiness, sorrow, pain, misery

Compound 'a-' (negative) + 'sukha' (happiness).

Compound type : nañ-tatpuruṣa (a+sukha)

• a – not, non
  indeclinable
  Negative prefix.
• sukha – happiness, pleasure, ease
  noun (neuter)

Note: Direct object of 'agacchan'.

अगच्छन् (agacchan) - Rāma will not fall into unhappiness again. (not going, not experiencing)

(adjective)

Nominative, masculine, singular of agacchat

agacchat - not going, not reaching, not obtaining

Present Active Participle, negative

From 'a-' (negative) + root 'gam' (to go, experience).

Compound type : nañ-tatpuruṣa (a+gacchat)

• a – not, non
  indeclinable
  Negative prefix.
• gacchat – going, moving, obtaining
  adjective (masculine)
  Present Active Participle
  From root gam.
  Root: gam (class 1)

Note: Implies a continuous state of not experiencing unhappiness.

स्वच्छया (svacchayā) - Qualifies the intellect (buddhi) as pure and untainted. (by a pure, by a clear, by a limpid)

(adjective)

Instrumental, feminine, singular of svaccha

svaccha - pure, clear, clean, transparent

Compound 'su-' (good, well) + 'accha' (clear, pure).

Compound type : avyayībhāva or karmadhāraya (su+accha)

• su – good, well, excellent
  indeclinable
  Prefix indicating goodness.
• accha – clear, pure, transparent
  adjective (masculine)

एकान्तबुद्ध्या (ekāntabuddhyā) - Describes the concentrated and undistracted nature of Rāma's intellect. (by a focused intellect (buddhi), with an unwavering understanding)

(noun)

Instrumental, feminine, singular of ekāntabuddhi

ekāntabuddhi - exclusive/singular intellect, unwavering understanding

Compound 'ekānta' (exclusive, singular, resolute) + 'buddhi' (intellect).

Compound type : karmadhāraya or tatpuruṣa (ekānta+buddhi)

• ekānta – exclusive, singular, solitary, devoted
  adjective (masculine)
  Compound eka + anta.
• buddhi – intellect, understanding, reason, perception (buddhi)
  noun (feminine)
  From root budh (to know, perceive).
  Root: budh (class 1)

Note: Instrumental singular, specifying the means.

यत् (yat) - Refers to whatever Vasiṣṭha will say. (which, what, whatever, that)

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, whatever, that

Demonstrative/relative pronoun.

Note: Functions as a relative pronoun, referring to 'vacanaṃ' (implied).

इह (iha) - Referring to the present discourse or situation. (here, in this world, in this matter)

(indeclinable)

Adverb of place or context.

वदसि (vadasi) - Vasiṣṭha speaking to Rāma. (you say, you speak)

(verb)

2nd person , singular, active, present (Laṭ) of vad

Present tense, 2nd person singular

From root 'vad'.

Root: vad (class 1)

साधो (sādho) - Rāma addressing Vasiṣṭha with respect. (O virtuous one, O good sir)

(noun)

Vocative, masculine, singular of sādhu

sādhu - good, virtuous, righteous, wise man, saint (sādhu)

From root 'sādh' (to accomplish).

Root: sādh (class 5)

तत् (tat) - Correlative to 'yat' (whatever), referring to Vasiṣṭha's instruction. (that, therefore, so)

(pronoun)

Accusative, neuter, singular of tad

tad - that, this

Demonstrative pronoun.

Note: Correlative pronoun, direct object of 'kariṣye'.

करिष्ये (kariṣye) - Rāma promises to follow Vasiṣṭha's instructions. (I shall do, I shall perform, I shall make)

(verb)

1st person , singular, middle, future (Lṛṭ) of kṛ

Future tense, 1st person singular, middle voice

From root 'kṛ'.

Root: kṛ (class 8)

अविशङ्कम् (aviśaṅkam) - Rāma's firm resolve to follow the instruction. (without doubt, fearlessly, confidently)

(indeclinable)

Compound 'a-' (negative) + 'viśaṅka' (doubt, fear).

Compound type : nañ-tatpuruṣa (a+viśaṅka)

• a – not, non
  indeclinable
  Negative prefix.
• viśaṅka – doubt, fear, apprehension
  noun (masculine)
  From vi-śaṅk.
  Prefix: vi
  Root: śaṅk (class 1)

Note: Accusative singular neuter used adverbially.