योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-69, verse-51

एकस्मिन्सुदृढे तत्त्वे तावद्भावं विभावयेत् ।
भावोऽभावत्वमायाति स्वभ्यासाद्यावदाततम् ॥ ५१ ॥

ekasminsudṛḍhe tattve tāvadbhāvaṃ vibhāvayet ,
bhāvo'bhāvatvamāyāti svabhyāsādyāvadātatam 51

51. ekasmin sudṛḍhe tattve tāvat bhāvam vibhāvayet
bhāvaḥ abhāvatvam āyāti svabhyāsāt yāvat ātatam

51. ekasmin sudṛḍhe tattve tāvat bhāvam vibhāvayet
svabhyāsāt bhāvaḥ abhāvatvam yāvat ātatam āyāti

51. One should contemplate a particular mental state (bhāva) regarding a single, very firm principle (tattva). Through one's own diligent practice (abhyāsa), that mental state (bhāva) eventually attains the state of non-existence (abhāvatva), becoming thoroughly dissolved.

Words meanings summery:

• एकस्मिन् (ekasmin) - in one, in a single

• सुदृढे (sudṛḍhe) - in a very firm, in a well-established

• तत्त्वे (tattve) - In the ultimate reality or fundamental principle. (in the truth, in the principle, in the reality)

• तावत् (tāvat) - Indicates the duration or intensity of contemplation. (so much, so long, to such an extent)

• भावम् (bhāvam) - A specific mental state or thought-form to be contemplated. (state, existence, mental attitude, emotion)

• विभावयेत् (vibhāvayet) - one should contemplate, one should perceive, one should cultivate

• भावः (bhāvaḥ) - The same mental state or thought-form mentioned earlier. (state, existence, mental attitude)

• अभावत्वम् (abhāvatvam) - The dissolution or disappearance of the mental state. (state of non-existence, non-being)

• आयाति (āyāti) - attains, comes to, approaches

• स्वभ्यासात् (svabhyāsāt) - Through continuous spiritual practice or meditation. (by one's own practice, through self-practice)

• यावत् (yāvat) - Indicates the completeness of the dissolution. (as long as, until, to the extent that)

• आततम् (ātatam) - Here, implying the thoroughness or completeness of the dissolution. (spread, pervaded, thoroughly, extensively)

Words meanings and morphology

एकस्मिन् (ekasmin) - in one, in a single

(adjective)

Locative, neuter, singular of eka

eka - one, single, unique

सुदृढे (sudṛḍhe) - in a very firm, in a well-established

(adjective)

Locative, neuter, singular of sudṛḍha

sudṛḍha - very firm, well-established, strong

Compound of 'su' (good, well) + 'dṛḍha' (firm)

Prefix: su

Root: dṛh (class 1)

Note: Adjective agreeing with 'tattve'.

तत्त्वे (tattve) - In the ultimate reality or fundamental principle. (in the truth, in the principle, in the reality)

(noun)

Locative, neuter, singular of tattva

tattva - truth, reality, principle, essence

Abstract noun from 'tat' (that) + 'tva' (suffix for abstract noun).

तावत् (tāvat) - Indicates the duration or intensity of contemplation. (so much, so long, to such an extent)

(indeclinable)

Correlative adverb to 'yāvat'.

भावम् (bhāvam) - A specific mental state or thought-form to be contemplated. (state, existence, mental attitude, emotion)

(noun)

Accusative, masculine, singular of bhāva

bhāva - state of being, existence, mental state, idea, feeling, nature

From root 'bhū' (to be, become).

Root: bhū (class 1)

Note: Object of 'vibhāvayet'.

विभावयेत् (vibhāvayet) - one should contemplate, one should perceive, one should cultivate

(verb)

3rd person , singular, active, optative (vidhiliṅ) of vibhā

Optative, 3rd person singular

Causative of 'vi' (prefix) + 'bhū' (root) or 'vi' + 'bhā' (to shine). Here, likely causative of 'bhū' with 'vi'.

Prefix: vi

Root: bhū (class 1)

भावः (bhāvaḥ) - The same mental state or thought-form mentioned earlier. (state, existence, mental attitude)

(noun)

Nominative, masculine, singular of bhāva

bhāva - state of being, existence, mental state, idea, feeling, nature

From root 'bhū' (to be, become).

Root: bhū (class 1)

Note: Subject of the second clause.

अभावत्वम् (abhāvatvam) - The dissolution or disappearance of the mental state. (state of non-existence, non-being)

(noun)

Accusative, neuter, singular of abhāvatva

abhāvatva - state of non-existence, non-being, annihilation

Nañ-Tatpuruṣa compound of 'a' (negation) and 'bhāvatva' (state of being).

Note: Object of 'āyāti'.

आयाति (āyāti) - attains, comes to, approaches

(verb)

3rd person , singular, active, present (laṭ) of ā-yā

Present tense, 3rd person singular

Parasmaipada, Present tense, Indicative mood

Prefix: ā

Root: yā (class 2)

स्वभ्यासात् (svabhyāsāt) - Through continuous spiritual practice or meditation. (by one's own practice, through self-practice)

(noun)

Ablative, masculine, singular of svabhyāsa

svabhyāsa - one's own practice, self-practice

Tatpuruṣa compound of 'sva' (own) and 'abhyāsa' (practice).

Compound type : Tatpuruṣa (sva+abhyāsa)

• sva – own, self
  pronoun/adjective
• abhyāsa – practice, repetition, study, exercise
  noun (masculine)
  From 'abhi' (prefix) + 'as' (root, to throw, to cast).
  Prefix: abhi
  Root: as (class 4)

Note: Indicates the means by which the transformation occurs.

यावत् (yāvat) - Indicates the completeness of the dissolution. (as long as, until, to the extent that)

(indeclinable)

Correlative adverb to 'tāvat'.

आततम् (ātatam) - Here, implying the thoroughness or completeness of the dissolution. (spread, pervaded, thoroughly, extensively)

(adjective)

Nominative, neuter, singular of ātata

ātata - spread, extended, pervaded, thoroughly

Past Passive Participle

Formed from 'ā' (prefix) + 'tan' (root, to stretch, spread) + 'ta' (PPP suffix).

Prefix: ā

Root: tan (class 8)

Note: Functions adverbially with 'yāvat'.