योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-129, verse-15

इति ते सर्वमाख्यातं विपश्चिच्चेष्टितं स्फुटम् ।
अनन्तैवमविद्येयं ब्रह्मवत्तन्मयी यतः ॥ १५ ॥

iti te sarvamākhyātaṃ vipaścicceṣṭitaṃ sphuṭam ,
anantaivamavidyeyaṃ brahmavattanmayī yataḥ 15

15. iti te sarvam ākhyātam vipaścit ceṣṭitam sphuṭam
anantā evam avidyā iyam brahmavat tanmayī yataḥ

15. iti te sarvam sphuṭam vipaścit ceṣṭitam ākhyātam
iyam avidyā evam anantā yataḥ sā brahmavat tanmayī

15. Thus, all the clear activities of the wise have been explained to you. This ignorance (avidyā) is infinite in this way, and like Brahman, it is essentially constituted by that (Brahman) itself.

Words meanings summery:

• इति (iti) - thus, so, in this way

• ते (te) - to you, for you

• सर्वम् (sarvam) - all, whole, entire

• आख्यातम् (ākhyātam) - narrated, explained, told

• विपश्चित् (vipaścit) - referring to an enlightened or knowing being, or consciousness itself. (wise, intelligent, learned, enlightened (one))

• चेष्टितम् (ceṣṭitam) - the actions or manifestations of the wise/consciousness (activity, action, movement, endeavor)

• स्फुटम् (sphuṭam) - clearly (adverbial use) (clear, evident, distinct, manifest)

• अनन्ता (anantā) - infinite, endless, boundless

• एवम् (evam) - in this way (referring to the explanation given) (thus, in this manner, indeed)

• अविद्या (avidyā) - primordial ignorance (avidyā) or nescience that veils reality (ignorance, non-knowledge, illusion)

• इयम् (iyam) - this (feminine)

• ब्रह्मवत् (brahmavat) - possessing the qualities of Brahman, specifically infinitude and essential nature. (like Brahman, similar to Brahman)

• तन्मयी (tanmayī) - essentially constituted by Brahman (consisting of that, identical with that, immersed in that)

• यतः (yataḥ) - because (introducing the reason) (because, since, from which)

Words meanings and morphology

इति (iti) - thus, so, in this way

(indeclinable)

ते (te) - to you, for you

(pronoun)

Dative, singular of tvam

tvam - you

Note: Also genitive singular. Context suggests dative.

सर्वम् (sarvam) - all, whole, entire

(adjective)

Nominative, neuter, singular of sarva

sarva - all, every, whole, entire

Note: Qualifies 'ceṣṭitam'.

आख्यातम् (ākhyātam) - narrated, explained, told

(adjective)

Nominative, neuter, singular of ākhyāta

ākhyāta - narrated, explained, told

Past Passive Participle

From root khyā with prefix ā

Prefix: ā

Root: khyā (class 2)

Note: Predicative adjective, agreeing with 'sarvam ceṣṭitam'.

विपश्चित् (vipaścit) - referring to an enlightened or knowing being, or consciousness itself. (wise, intelligent, learned, enlightened (one))

(noun)

Nominative, masculine, singular of vipaścit

vipaścit - wise, intelligent, learned, enlightened

Derived from vi-paś- (-paś is from dṛś)

Prefix: vi

Root: dṛś (class 1)

Note: Acts in a genitive sense ('of the wise') in relation to 'ceṣṭitam', even if its form is nominative.

चेष्टितम् (ceṣṭitam) - the actions or manifestations of the wise/consciousness (activity, action, movement, endeavor)

(noun)

Nominative, neuter, singular of ceṣṭita

ceṣṭita - acted, attempted, endeavor, action, movement

Past Passive Participle (substantivized)

From root ceṣṭ (to move, act)

Root: ceṣṭ (class 1)

Note: It is a substantivized past passive participle, serving as the subject.

स्फुटम् (sphuṭam) - clearly (adverbial use) (clear, evident, distinct, manifest)

(adjective)

Nominative, neuter, singular of sphuṭa

sphuṭa - clear, evident, distinct, manifest, open

Note: Functions adverbially, modifying 'ākhyātam'.

अनन्ता (anantā) - infinite, endless, boundless

(adjective)

Nominative, feminine, singular of ananta

ananta - endless, infinite, boundless

Compound of 'a' (negation) and 'anta' (end)

Compound type : nañ-tatpuruṣa (a+anta)

• a – not, non-
  indeclinable
• anta – end, limit, boundary
  noun (masculine)

Note: Agrees with 'avidyā'.

एवम् (evam) - in this way (referring to the explanation given) (thus, in this manner, indeed)

(indeclinable)

अविद्या (avidyā) - primordial ignorance (avidyā) or nescience that veils reality (ignorance, non-knowledge, illusion)

(noun)

Nominative, feminine, singular of avidyā

avidyā - ignorance, non-knowledge, nescience

Compound of 'a' (negation) and 'vidyā' (knowledge)

Compound type : nañ-tatpuruṣa (a+vidyā)

• a – not, non-
  indeclinable
• vidyā – knowledge, learning, science
  noun (feminine)
  Root: vid (class 2)

Note: Term specific to philosophical traditions, especially Vedanta.

इयम् (iyam) - this (feminine)

(pronoun)

Nominative, feminine, singular of idam

idam - this, this one

Note: Agrees with 'avidyā'.

ब्रह्मवत् (brahmavat) - possessing the qualities of Brahman, specifically infinitude and essential nature. (like Brahman, similar to Brahman)

(adjective)

Nominative, feminine, singular of brahmavat

brahmavat - like Brahman, having Brahman

Derived with suffix -vat, indicating possession or likeness

Note: Adjectival use, qualifying 'avidyā' indirectly by comparison.

तन्मयी (tanmayī) - essentially constituted by Brahman (consisting of that, identical with that, immersed in that)

(adjective)

Nominative, feminine, singular of tanmaya

tanmaya - consisting of that, identical with that, immersed in that

Compound of 'tad' (that) and 'maya' (consisting of)

Compound type : tatpuruṣa (tad+maya)

• tad – that, it
  pronoun (neuter)
• maya – consisting of, made of, full of
  adjective (suffix) (masculine)

Note: Agrees with 'avidyā'. Refers back to 'Brahman'.

यतः (yataḥ) - because (introducing the reason) (because, since, from which)

(indeclinable)

Ablative suffix -tas on 'ya'

Note: Functions as a conjunction.