योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-50, verse-14

श्रीवसिष्ठ उवाच ।
अनाद्यन्तं जगद्बीजं यद्ब्रह्मास्ति निरामयम् ।
भारूपं शुद्धचिन्मात्रं कलाकलनवर्जितम् ॥ १४ ॥

śrīvasiṣṭha uvāca ,
anādyantaṃ jagadbījaṃ yadbrahmāsti nirāmayam ,
bhārūpaṃ śuddhacinmātraṃ kalākalanavarjitam 14

14. śrīvasiṣṭhaḥ uvāca anādyantam jagadbījam yat brahma asti
nirāmayam bhārūpam śuddhacinmātram kalākalanavarjitam

14. śrīvasiṣṭhaḥ uvāca.
yat jagadbījam anādyantam nirāmayam bhārūpam śuddhacinmātram kalākalanavarjitam brahma asti.

14. Śrī Vasiṣṭha said: That which is the seed of the world, without beginning or end, which is the supreme reality (brahman), is flawless, luminous in nature, purely consciousness, and completely devoid of any parts or distinctions.

Words meanings summery:

• श्रीवसिष्ठः (śrīvasiṣṭhaḥ) - The revered sage Vasiṣṭha, who is speaking these verses. (Śrī Vasiṣṭha (revered sage Vasiṣṭha))

• उवाच (uvāca) - The statement made by Śrī Vasiṣṭha. (said, spoke)

• अनाद्यन्तम् (anādyantam) - Describing the nature of (brahman) as eternally existing. (without beginning or end, eternal)

• जगद्बीजम् (jagadbījam) - The fundamental source or cause from which the world arises. (seed of the world, origin of the universe)

• यत् (yat) - Refers to the supreme reality (brahman) being described. (which, that (relative pronoun))

• ब्रह्म (brahma) - The ultimate, unmanifest reality. (the Absolute, the supreme reality (brahman))

• अस्ति (asti) - Indicates the existence and nature of (brahman). (is, exists)

• निरामयम् (nirāmayam) - Describing (brahman) as perfect and untouched by imperfections. (flawless, healthy, free from defect/illness)

• भारूपम् (bhārūpam) - Indicating (brahman) as self-luminous consciousness. (of the nature of light, luminous, radiant)

• शुद्धचिन्मात्रम् (śuddhacinmātram) - Emphasizing the essential nature of (brahman) as unadulterated consciousness. (purely consciousness, mere pure consciousness)

• कलाकलनवर्जितम् (kalākalanavarjitam) - Stating that (brahman) is without divisions or internal differentiations. (devoid of parts or distinctions, indivisible)

Words meanings and morphology

श्रीवसिष्ठः (śrīvasiṣṭhaḥ) - The revered sage Vasiṣṭha, who is speaking these verses. (Śrī Vasiṣṭha (revered sage Vasiṣṭha))

(proper noun)

Nominative, masculine, singular of śrīvasiṣṭha

śrīvasiṣṭha - revered Vasiṣṭha

उवाच (uvāca) - The statement made by Śrī Vasiṣṭha. (said, spoke)

(verb)

3rd person , singular, active, past perfect (liṭ) of vac

Perfect Active

3rd person singular, perfect tense, parasmaipada of root vac. Irregular formation.

Root: vac (class 2)

अनाद्यन्तम् (anādyantam) - Describing the nature of (brahman) as eternally existing. (without beginning or end, eternal)

(adjective)

Nominative, neuter, singular of anādyanta

anādyanta - without beginning or end

Compound type : bahuvrīhi (a+ādi+anta)

• a – not, un-
  indeclinable
• ādi – beginning, first
  noun (masculine)
• anta – end, limit
  noun (masculine)

Note: Agreeing with 'brahma'.

जगद्बीजम् (jagadbījam) - The fundamental source or cause from which the world arises. (seed of the world, origin of the universe)

(noun)

Nominative, neuter, singular of jagadbīja

jagadbīja - seed of the world, origin of the universe

Compound type : tatpuruṣa (jagat+bīja)

• jagat – world, universe; moving, living
  noun (neuter)
  Present Active Participle
  From root gam (to go) + śatṛ suffix.
  Root: gam (class 1)
• bīja – seed, germ, origin, cause
  noun (neuter)

Note: Agreeing with 'brahma'.

यत् (yat) - Refers to the supreme reality (brahman) being described. (which, that (relative pronoun))

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, that (relative pronoun)

Note: Refers to 'brahma'.

ब्रह्म (brahma) - The ultimate, unmanifest reality. (the Absolute, the supreme reality (brahman))

(noun)

Nominative, neuter, singular of brahman

brahman - the Absolute, the supreme reality (brahman), the ultimate principle

Root: bṛh (class 1)

अस्ति (asti) - Indicates the existence and nature of (brahman). (is, exists)

(verb)

3rd person , singular, active, present (laṭ) of as

Present Active

3rd person singular, present tense, parasmaipada of root as.

Root: as (class 2)

निरामयम् (nirāmayam) - Describing (brahman) as perfect and untouched by imperfections. (flawless, healthy, free from defect/illness)

(adjective)

Nominative, neuter, singular of nirāmaya

nirāmaya - free from illness/defect, healthy, perfect

Compound type : bahuvrīhi (nis+āmaya)

• nis – without, out, away
  indeclinable
• āmaya – illness, disease, defect
  noun (masculine)

Note: Agreeing with 'brahma'.

भारूपम् (bhārūpam) - Indicating (brahman) as self-luminous consciousness. (of the nature of light, luminous, radiant)

(adjective)

Nominative, neuter, singular of bhārūpa

bhārūpa - of the nature of light, luminous form

Compound type : tatpuruṣa (bhā+rūpa)

• bhā – light, splendor, radiance
  noun (feminine)
• rūpa – form, nature, appearance
  noun (neuter)

Note: Agreeing with 'brahma'.

शुद्धचिन्मात्रम् (śuddhacinmātram) - Emphasizing the essential nature of (brahman) as unadulterated consciousness. (purely consciousness, mere pure consciousness)

(adjective)

Nominative, neuter, singular of śuddhacinmātra

śuddhacinmātra - pure consciousness alone

Compound type : karmadhāraya (śuddha+cit+mātra)

• śuddha – pure, clean, unsullied
  adjective (neuter)
  Past Passive Participle
  From root śudh (to purify).
  Root: śudh (class 4)
• cit – consciousness, pure intelligence
  noun (feminine)
• mātra – only, mere, solely
  indeclinable

Note: Agreeing with 'brahma'.

कलाकलनवर्जितम् (kalākalanavarjitam) - Stating that (brahman) is without divisions or internal differentiations. (devoid of parts or distinctions, indivisible)

(adjective)

Nominative, neuter, singular of kalākalanavarjita

kalākalanavarjita - devoid of parts or distinctions

Compound type : tatpuruṣa (kalā+kalana+varjita)

• kalā – part, portion, digit
  noun (feminine)
• kalana – reckoning, distinguishing, imagining
  noun (neuter)
  Verbal noun
  From root kal (to calculate, perceive).
  Root: kal (class 10)
• varjita – abandoned, excluded, devoid of
  adjective (neuter)
  Past Passive Participle
  From root vṛj (to avoid, abandon) + ita suffix.
  Root: vṛj (class 1)

Note: Agreeing with 'brahma'.