योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-176, verse-22

अविद्येयमनन्तेयमविद्यात्वेन चेतिता ।
ब्रह्मत्वेन परिज्ञाता भवति ब्रह्म निर्मलम् ॥ २२ ॥

avidyeyamananteyamavidyātvena cetitā ,
brahmatvena parijñātā bhavati brahma nirmalam 22

22. avidyā iyam anantā iyam avidyātvena cetitā |
brahmatvena parijñātā bhavati brahma nirmalam ||

22. iyam anantā avidyā avidyātvena cetitā
brahmatvena parijñātā brahma nirmalam bhavati

22. This endless ignorance (avidyā) is perceived as ignorance. But when it is fully understood as the ultimate reality (brahman), it becomes pure (brahman).

Words meanings summery:

• अविद्या (avidyā) - fundamental ignorance (avidyā) (ignorance, nescience, spiritual ignorance)

• इयम् (iyam) - this (ignorance) (this (feminine))

• अनन्ता (anantā) - endless, without limit (endless, infinite, boundless)

• इयम् (iyam) - this (ignorance), emphasizes 'avidyā' or 'anantā' (this (feminine))

• अविद्यात्वेन (avidyātvena) - as ignorance (avidyā) (by its nature as ignorance, as ignorance)

• चेतिता (cetitā) - perceived, understood (as ignorance) (perceived, known, understood)

• ब्रह्मत्वेन (brahmatvena) - as the ultimate reality (brahman) (by its nature as Brahman, as Brahman)

• परिज्ञाता (parijñātā) - perfectly understood (fully known, completely understood)

• भवति (bhavati) - becomes (becomes, is, comes into being)

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

• निर्मलम् (nirmalam) - pure, unblemished (pure, spotless, clean, unsullied)

Words meanings and morphology

अविद्या (avidyā) - fundamental ignorance (avidyā) (ignorance, nescience, spiritual ignorance)

(noun)

Nominative, feminine, singular of avidyā

avidyā - ignorance, nescience, spiritual ignorance, illusion

Formed by 'a' (negation) + 'vidyā' (knowledge).

Compound type : nañ-tatpuruṣa (a+vidyā)

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

Note: Subject of the sentence.

इयम् (iyam) - this (ignorance) (this (feminine))

(pronoun)

Nominative, feminine, singular of idam

idam - this

Note: Refers to 'avidyā'.

अनन्ता (anantā) - endless, without limit (endless, infinite, boundless)

(adjective)

Nominative, feminine, singular of ananta

ananta - endless, infinite, boundless, eternal

Formed by 'a' (negation) + 'anta' (end).

Compound type : nañ-tatpuruṣa (a+anta)

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

Note: Agrees with 'avidyā'.

इयम् (iyam) - this (ignorance), emphasizes 'avidyā' or 'anantā' (this (feminine))

(pronoun)

Nominative, feminine, singular of idam

idam - this

अविद्यात्वेन (avidyātvena) - as ignorance (avidyā) (by its nature as ignorance, as ignorance)

(noun)

Instrumental, neuter, singular of avidyātva

avidyātva - the state or nature of ignorance

Derived from 'avidyā' by adding the suffix 'tva' (abstract noun suffix).

Note: Indicates the manner or state.

चेतिता (cetitā) - perceived, understood (as ignorance) (perceived, known, understood)

(participle)

Nominative, feminine, singular of cetita

cetita - perceived, known, understood, awakened

Past Passive Participle

From root 'cit' (to perceive, observe, know, understand), suffix 'kta'.

Root: cit (class 1)

Note: Qualifies 'avidyā'.

ब्रह्मत्वेन (brahmatvena) - as the ultimate reality (brahman) (by its nature as Brahman, as Brahman)

(noun)

Instrumental, neuter, singular of brahmatva

brahmatva - the state or nature of Brahman, Brahman-ness

Derived from 'brahman' by adding the suffix 'tva' (abstract noun suffix).

Note: Indicates the manner or state.

परिज्ञाता (parijñātā) - perfectly understood (fully known, completely understood)

(participle)

Nominative, feminine, singular of parijñāta

parijñāta - fully known, completely understood, ascertained

Past Passive Participle

From 'pari' (around, completely) + root 'jñā' (to know), suffix 'kta'.

Prefix: pari

Root: jñā (class 9)

Note: Qualifies 'avidyā' (implied by context as the thing that is known).

भवति (bhavati) - becomes (becomes, is, comes into being)

(verb)

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

present active third person singular

From root 'bhū'.

Root: bhū (class 1)

Note: Its subject is implied to be the 'avidyā' which transforms.

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

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute, the ultimate reality, the universal spirit

From root 'bṛh' (to grow, expand).

Root: bṛh (class 1)

Note: Predicate nominative for 'bhavati'.

निर्मलम् (nirmalam) - pure, unblemished (pure, spotless, clean, unsullied)

(adjective)

Nominative, neuter, singular of nirmala

nirmala - pure, spotless, clean, clear, unblemished

From 'nis' (without) + 'mala' (impurity).

Compound type : pradi-tatpuruṣa (nis+mala)

• nis – out, forth, without, free from
  indeclinable
  prefix for negation/absence
• mala – dirt, impurity, stain, blemish
  noun (neuter)
  Root: mal (class 1)

Note: Agrees with 'brahma'.