योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-95, verse-23

नमो मह्यं परं चेत्यं न किंचिदिति बोधितः ।
पदार्थवेदनादित्थमसदेवावभासते ।
अहमाद्यन्तमेतेन शान्तमासे खकोशवत् ॥ २३ ॥

namo mahyaṃ paraṃ cetyaṃ na kiṃciditi bodhitaḥ ,
padārthavedanāditthamasadevāvabhāsate ,
ahamādyantametena śāntamāse khakośavat 23

23. namaḥ mahyam param ca ityam na kiṃcit
iti bodhitaḥ padārtha-vedanāt
ittham asat eva avabhāsate aham
ādyantam etena śāntam āse kha-kośavat

23. namaḥ mahyam iti bodhitaḥ yat param
cetyam na kiṃcit padārtha-vedanāt
ittham asat eva avabhāsate etena
aham ādyantam śāntam kha-kośavat āse

23. Homage to myself, having been instructed that the supreme object of knowledge (cetya) is, in truth, nothing whatsoever. Because of the perception of objects (padārtha), the world thus appears as unreal (asat). By this realization, I, timeless and complete, remain in a state of peace, like the space (kha) within a vessel.

Words meanings summery:

• नमः (namaḥ) - homage, salutations, bowing

• मह्यम् (mahyam) - to me

• परम् (param) - supreme, highest, ultimate

• च (ca) - and, also

• इत्यम् (ityam) - object of knowledge (cetya) (to be known, knowable, object of knowledge)

• न (na) - not

• किंचित् (kiṁcit) - nothing whatsoever (anything, something, whatsoever)

• इति (iti) - introducing a quotation or reported thought (thus, so, in this way)

• बोधितः (bodhitaḥ) - instructed, awakened, taught

• पदार्थ-वेदनात् (padārtha-vedanāt) - from the perception of objects (padārtha) (from the knowledge of objects, from the perception of entities)

• इत्थम् (ittham) - thus, in this manner, in this way

• असत् (asat) - unreal (asat) (non-existent, unreal, false)

• एव (eva) - only, indeed, just

• अवभासते (avabhāsate) - appears (as unreal) (appears, shines forth, is manifested)

• अहम् (aham) - I

• आद्यन्तम् (ādyantam) - timeless and complete (referring to the eternal nature of the Self) (beginningless and endless, timeless and complete)

• एतेन (etena) - by this (realization) (by this, through this)

• शान्तम् (śāntam) - peaceful, tranquil, calmed

• आसे (āse) - I remain (I sit, I remain, I dwell)

• ख-कोशवत् (kha-kośavat) - like the space in a pot/vessel

Words meanings and morphology

नमः (namaḥ) - homage, salutations, bowing

(indeclinable)

मह्यम् (mahyam) - to me

(pronoun)

Dative, singular of asmad

asmad - I

परम् (param) - supreme, highest, ultimate

(adjective)

Nominative, neuter, singular of para

para - supreme, highest, ultimate, other, distant

च (ca) - and, also

(indeclinable)

इत्यम् (ityam) - object of knowledge (cetya) (to be known, knowable, object of knowledge)

(adjective)

Nominative, neuter, singular of cetya

cetya - to be known, knowable, perceivable

Gerundive

From root cit (to perceive, know) with suffix -ya

Root: cit (class 1)

न (na) - not

(indeclinable)

किंचित् (kiṁcit) - nothing whatsoever (anything, something, whatsoever)

(indeclinable)

इति (iti) - introducing a quotation or reported thought (thus, so, in this way)

(indeclinable)

बोधितः (bodhitaḥ) - instructed, awakened, taught

(adjective)

Nominative, masculine, singular of bodhita

bodhita - awakened, taught, instructed, made known

Past Passive Participle

From root budh (to know, awaken)

Root: budh (class 1)

पदार्थ-वेदनात् (padārtha-vedanāt) - from the perception of objects (padārtha) (from the knowledge of objects, from the perception of entities)

(noun)

Ablative, feminine, singular of padārtha-vedanā

padārtha-vedanā - knowledge/perception of objects

Compound type : tatpuruṣa (padārtha+vedanā)

• padārtha – object, category of being, word-meaning
  noun (masculine)
• vedanā – knowledge, perception, feeling, sensation
  noun (feminine)
  From root vid (to know)
  Root: vid (class 6)

इत्थम् (ittham) - thus, in this manner, in this way

(indeclinable)

असत् (asat) - unreal (asat) (non-existent, unreal, false)

(adjective)

Nominative, neuter, singular of asat

asat - non-existent, unreal, false, bad

Negation of sat (existent)

Compound type : nañ-tatpuruṣa (na+sat)

• na – not
  indeclinable
• sat – existent, real, good, true
  adjective (neuter)
  Present Active Participle
  From root as (to be)
  Root: as (class 2)

एव (eva) - only, indeed, just

(indeclinable)

अवभासते (avabhāsate) - appears (as unreal) (appears, shines forth, is manifested)

(verb)

3rd person , singular, middle, present (laṭ) of avabhās

Prefix: ava

Root: bhās (class 1)

अहम् (aham) - I

(pronoun)

Nominative, singular of asmad

asmad - I, myself

आद्यन्तम् (ādyantam) - timeless and complete (referring to the eternal nature of the Self) (beginningless and endless, timeless and complete)

(adjective)

Nominative, neuter, singular of ādyanta

ādyanta - having a beginning and an end, beginningless and endless (context dependent)

Compound type : dvandva (ādi+anta)

• ādi – beginning
  noun (masculine)
• anta – end, limit
  noun (masculine)

एतेन (etena) - by this (realization) (by this, through this)

(pronoun)

Instrumental, neuter, singular of etat

etat - this

शान्तम् (śāntam) - peaceful, tranquil, calmed

(adjective)

Nominative, neuter, singular of śānta

śānta - peaceful, tranquil, calmed, ceased

Past Passive Participle

From root śam (to be calm)

Root: śam (class 4)

आसे (āse) - I remain (I sit, I remain, I dwell)

(verb)

1st person , singular, middle, present (laṭ) of ās

Root: ās (class 2)

ख-कोशवत् (kha-kośavat) - like the space in a pot/vessel

(indeclinable)

Compound with suffix -vat (like)

Compound type : tatpuruṣa (kha+kośa+vat)

• kha – space, ether, sky
  noun (neuter)
• kośa – sheath, vessel, container, treasury
  noun (masculine)
• vat – like, similar to, as
  indeclinable
  Suffix to form adverbs of comparison