योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-29, verse-71

चित्तवेतालवलिता समस्ता देहखण्डजा ।
इयं जगदरण्यानी शून्या कस्य न भीतये ॥ ७१ ॥

cittavetālavalitā samastā dehakhaṇḍajā ,
iyaṃ jagadaraṇyānī śūnyā kasya na bhītaye 71

71. cittavetālavalitā samastā dehakhaṇḍajā
iyam jagadaraṇyānī śūnyā kasya na bhītaye

71. cittavetālavalitā samastā dehakhaṇḍajā,
iyam śūnyā jagadaraṇyānī ca kasya bhītaye na (asti)?

71. All these bodily components, pervaded by the mind-demon, and this world-forest, which is devoid (of ultimate reality), for whom is it not a cause of fear?

Words meanings summery:

• चित्तवेतालवलिता (cittavetālavalitā) - pervaded by the mind-demon, enveloped by the mind-demon

• समस्ता (samastā) - Refers to the totality of bodily components. (all, whole, complete)

• देहखण्डजा (dehakhaṇḍajā) - Refers to all the constituent elements or aggregate of the body. (born from the parts of the body, bodily components/parts)

• इयम् (iyam) - this (feminine)

• जगदरण्यानी (jagadaraṇyānī) - world-forest, the world as a forest

• शून्या (śūnyā) - In a philosophical context, implies devoid of ultimate reality or substance. (empty, void, devoid (of true reality))

• कस्य (kasya) - whose, for whom

• न (na) - not, neither, nor

• भीतये (bhītaye) - for fear, as a cause of fear

Words meanings and morphology

चित्तवेतालवलिता (cittavetālavalitā) - pervaded by the mind-demon, enveloped by the mind-demon

(adjective)

Nominative, feminine, singular of cittavetālavalita

cittavetālavalita - pervaded/enveloped/surrounded by the mind-demon

Past Passive Participle

Tatpurusha compound: cittavetālena valita (pervaded by the mind-demon).

Compound type : Tatpurusha (cittavetāla+valita)

• cittavetāla – mind-demon, the demon of the mind
  noun (masculine)
  Tatpurusha compound: cittasya vetālaḥ (the demon of the mind).
• valita – encompassed, surrounded, pervaded, wrapped
  adjective (masculine)
  Past Passive Participle
  Derived from the root val (to cover, surround).
  Root: val (class 1)

Note: Agrees with 'samastā dehakhaṇḍajā' and 'jagadaraṇyānī'.

समस्ता (samastā) - Refers to the totality of bodily components. (all, whole, complete)

(adjective)

Nominative, feminine, singular of samasta

samasta - all, whole, entire, combined

Past Passive Participle

Derived from the root as (to be) with the upasarga sam (together, completely).

Prefix: sam

Root: as (class 2)

Note: Modifies 'dehakhaṇḍajā' (as a collective singular).

देहखण्डजा (dehakhaṇḍajā) - Refers to all the constituent elements or aggregate of the body. (born from the parts of the body, bodily components/parts)

(adjective)

Nominative, feminine, singular of dehakhaṇḍaja

dehakhaṇḍaja - born from the parts of the body, constituent parts of the body

Compound: deha-khaṇḍa (body-parts) + ja (born from).

Compound type : Tatpurusha (deha+khaṇḍa+ja)

• deha – body, form
  noun (masculine)
  Root: dih
• khaṇḍa – piece, part, section
  noun (masculine)
  Root: khaṇḍ (class 10)
• ja – born, produced, arising from
  adjective suffix (masculine)
  Derived from root jan (to be born).
  As a suffix, forms adjectives indicating origin.
  Root: jan (class 4)

Note: Functions as a collective noun phrase 'all bodily components'.

इयम् (iyam) - this (feminine)

(pronoun)

Nominative, feminine, singular of idam

idam - this, this one

Note: Refers to 'jagadaraṇyānī'.

जगदरण्यानी (jagadaraṇyānī) - world-forest, the world as a forest

(noun)

Nominative, feminine, singular of jagadaraṇyānī

jagadaraṇyānī - the world-forest, the world as a wilderness

Karmadhāraya compound, comparing the world to a dense, dangerous forest.

Compound type : Karmadhāraya (jagat+araṇyānī)

• jagat – world, universe
  noun (neuter)
  Present Active Participle
  Originally a present active participle of root gam (to go), used as a noun meaning 'the moving world'.
  Root: gam (class 1)
• araṇyānī – large forest, wilderness
  noun (feminine)
  Feminine form of araṇya (forest).

Note: Subject of the rhetorical question.

शून्या (śūnyā) - In a philosophical context, implies devoid of ultimate reality or substance. (empty, void, devoid (of true reality))

(adjective)

Nominative, feminine, singular of śūnya

śūnya - empty, void, barren, zero, devoid

Root: śū

Note: Modifies 'jagadaraṇyānī'.

कस्य (kasya) - whose, for whom

(pronoun)

Genitive, masculine, singular of kim

kim - who, what, which

Note: Genitive of interest, translated as 'for whom'.

न (na) - not, neither, nor

(indeclinable)

Note: Particle of negation in a rhetorical question.

भीतये (bhītaye) - for fear, as a cause of fear

(noun)

Dative, feminine, singular of bhīti

bhīti - fear, dread, apprehension

Derived from the root bhī (to fear).

Root: bhī (class 3)

Note: Dative of purpose or effect, 'for (the purpose of) fear'.