योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-129, verse-27

ब्रह्मैवानन्तरूपेयमविद्या तन्मयी यतः ।
अतोऽस्ति साऽपरिज्ञाता परिज्ञाता न विद्यते ॥ २७ ॥

brahmaivānantarūpeyamavidyā tanmayī yataḥ ,
ato'sti sā'parijñātā parijñātā na vidyate 27

27. brahma eva anantarūpā iyam avidyā tanmayī yataḥ
ataḥ asti sā aparijñātā parijñātā na vidyate

27. iyam avidyā brahma eva anantarūpā tanmayī yataḥ
ataḥ sā aparijñātā asti parijñātā na vidyate

27. Indeed, this ignorance (avidyā) is Brahman itself, possessing infinite forms, because it is essentially constituted by Brahman. Therefore, it exists as unrecognized, but once it is truly known, it ceases to exist.

Words meanings summery:

• ब्रह्म (brahma) - Brahman, the Absolute, the ultimate reality

• एव (eva) - indeed, certainly, only, just

• अनन्तरूपा (anantarūpā) - of infinite forms, having endless shapes

• इयम् (iyam) - this

• अविद्या (avidyā) - ignorance, nescience

• तन्मयी (tanmayī) - consisting of that, identical with that, absorbed in that

• यतः (yataḥ) - because, since, from which, whence

• अतः (ataḥ) - therefore, hence, from this

• अस्ति (asti) - is, exists

• सा (sā) - referring to avidyā (she, it (feminine singular))

• अपरिज्ञाता (aparijñātā) - unknown, unrecognized

• परिज्ञाता (parijñātā) - known, recognized, understood

• न (na) - not, no

• विद्यते (vidyate) - exists, is found, is present

Words meanings and morphology

ब्रह्म (brahma) - Brahman, the Absolute, the ultimate reality

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute, the ultimate reality

एव (eva) - indeed, certainly, only, just

(indeclinable)

अनन्तरूपा (anantarūpā) - of infinite forms, having endless shapes

(adjective)

Nominative, feminine, singular of anantarūpa

anantarūpa - of infinite forms, having endless shapes

Compound type : bahuvrīhi (ananta+rūpa)

• ananta – endless, infinite, boundless
  adjective (masculine)
• rūpa – form, shape, appearance, nature
  noun (neuter)

इयम् (iyam) - this

(pronoun)

Nominative, feminine, singular of idam

idam - this, this here

अविद्या (avidyā) - ignorance, nescience

(noun)

Nominative, feminine, singular of avidyā

avidyā - ignorance, nescience, non-knowledge

Compound type : nañ-tatpuruṣa (a+vidyā)

• a – not, non-
  indeclinable
• vidyā – knowledge, learning, science
  noun (feminine)

तन्मयी (tanmayī) - consisting of that, identical with that, absorbed in that

(adjective)

Nominative, feminine, singular of tanmaya

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

Compound type : tatpuruṣa (tat+maya)

• tat – that
  pronoun (neuter)
• maya – made of, consisting of, full of
  adjective (masculine)

यतः (yataḥ) - because, since, from which, whence

(indeclinable)

अतः (ataḥ) - therefore, hence, from this

(indeclinable)

अस्ति (asti) - is, exists

(verb)

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

Root: as (class 2)

सा (sā) - referring to avidyā (she, it (feminine singular))

(pronoun)

Nominative, feminine, singular of tad

tad - that, she, it

अपरिज्ञाता (aparijñātā) - unknown, unrecognized

(adjective)

Nominative, feminine, singular of aparijñāta

aparijñāta - unknown, unrecognized

Past Passive Participle

Derived from root jñā (to know) with prefix pari- and negative prefix a-

Compound type : nañ-tatpuruṣa (a+parijñāta)

• a – not, non-
  indeclinable
• parijñāta – well-known, recognized, ascertained
  adjective (masculine)
  Past Passive Participle
  Derived from root jñā (to know) with prefix pari-
  Prefix: pari
  Root: jñā (class 9)

परिज्ञाता (parijñātā) - known, recognized, understood

(adjective)

Nominative, feminine, singular of parijñāta

parijñāta - well-known, recognized, ascertained

Past Passive Participle

Derived from root jñā (to know) with prefix pari-

Prefix: pari

Root: jñā (class 9)

न (na) - not, no

(indeclinable)

विद्यते (vidyate) - exists, is found, is present

(verb)

3rd person , singular, middle, present indicative (laṭ) of vid

Root: vid (class 4)