योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-185, verse-27

यद्यद्यदा वस्तु यथोदितात्म भातीह भूतैरनुभूयते च ।
तत्तत्तदा सर्वघनस्तथास्ते ब्रह्मेत्थमाद्यन्तविमुक्तमस्ति ॥ २७ ॥

yadyadyadā vastu yathoditātma bhātīha bhūtairanubhūyate ca ,
tattattadā sarvaghanastathāste brahmetthamādyantavimuktamasti 27

27. yadyad yadā vastu yathoditātma
bhāti iha bhūtaiḥ anubhūyate ca tattat
tadā sarvaghanaḥ tathā āste
brahma ittham ādyantavimuktam asti

27. yadyad vastu yadā yathoditātma
iha bhūtaiḥ ca anubhūyate tattat
tadā sarvaghanaḥ tathā āste
brahma ittham ādyantavimuktam asti

27. Whatever object, whenever it appears here with its inherent nature and is experienced by beings, that very object then exists as the all-pervasive (brahman). Thus, (brahman) is free from beginning and end.

Words meanings summery:

• यद्यद् (yadyad) - whatever, whatsoever (emphatic repetition)

• यदा (yadā) - when, whenever

• वस्तु (vastu) - object, thing, substance, reality

• यथोदितात्म (yathoditātma) - whose nature is as it has arisen/been declared, having an essence as manifested

• भाति (bhāti) - shines, appears, manifests

• इह (iha) - here, in this world, in this case

• भूतैः (bhūtaiḥ) - by living beings (by beings, by elements, by created things)

• अनुभूयते (anubhūyate) - is experienced, is perceived

• च (ca) - and, also

• तत्तत् (tattat) - that very thing, that particular thing (emphatic repetition)

• तदा (tadā) - then, at that time

• सर्वघनः (sarvaghanaḥ) - referring to (brahman) as the all-pervasive reality (all-pervasive, all-compact, entire, whole)

• तथा (tathā) - in that manner, so, thus

• आस्ते (āste) - exists, is (exists, remains, stays, sits)

• ब्रह्म (brahma) - the Ultimate Reality (brahman) (the Absolute Reality, the Supreme Being)

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

• आद्यन्तविमुक्तम् (ādyantavimuktam) - free from beginning and end, without origin or cessation

• अस्ति (asti) - is, exists

Words meanings and morphology

यद्यद् (yadyad) - whatever, whatsoever (emphatic repetition)

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, whatever

Compound type : Dvandva (yad+yad)

• yad – which, what, whatever
  pronoun
• yad – which, what, whatever
  pronoun

Note: Refers to 'vastu'.

यदा (yadā) - when, whenever

(indeclinable)

Formed from 'yad' with 'dā' suffix.

वस्तु (vastu) - object, thing, substance, reality

(noun)

Nominative, neuter, singular of vastu

vastu - thing, object, substance, reality

From root 'vas' (to dwell, exist).

Root: vas (class 1)

Note: Subject of the clause.

यथोदितात्म (yathoditātma) - whose nature is as it has arisen/been declared, having an essence as manifested

(adjective)

Nominative, neuter, singular of yathoditātman

yathoditātman - whose nature is as described/manifested, having a self as declared

Compound type : Bahuvrīhi (yathā+udita+ātman)

• yathā – as, according to, in the manner of
  indeclinable
• udita – arisen, manifested, declared, spoken
  adjective
  Past Passive Participle
  From root 'i' (to go) with prefix 'ud'.
  Prefix: ud
  Root: i (class 2)
• ātman – self, soul, spirit, essence, nature (ātman)
  noun (masculine)
  Root: an (class 2)

Note: Modifies 'vastu'.

भाति (bhāti) - shines, appears, manifests

(verb)

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

Present active indicative

3rd person singular present active from root 'bhā'.

Root: bhā (class 2)

Note: Verb for 'vastu'.

इह (iha) - here, in this world, in this case

(indeclinable)

भूतैः (bhūtaiḥ) - by living beings (by beings, by elements, by created things)

(noun)

Instrumental, masculine, plural of bhūta

bhūta - being, creature, element, existing, past

Past Passive Participle

From root 'bhū' (to be, exist).

Root: bhū (class 1)

Note: Agent of 'anubhūyate'.

अनुभूयते (anubhūyate) - is experienced, is perceived

(verb)

3rd person , singular, passive, present (laṭ) of anubhū

Present passive indicative

3rd person singular present passive from root 'bhū' with 'anu' prefix.

Prefix: anu

Root: bhū (class 1)

च (ca) - and, also

(indeclinable)

Note: Connects 'bhāti' and 'anubhūyate'.

तत्तत् (tattat) - that very thing, that particular thing (emphatic repetition)

(pronoun)

Nominative, neuter, singular of tat

tat - that, it

Compound type : Dvandva (tat+tat)

• tat – that, it
  pronoun
• tat – that, it
  pronoun

Note: Corresponds to 'yadyad'.

तदा (tadā) - then, at that time

(indeclinable)

Formed from 'tad' with 'dā' suffix.

Note: Corresponds to 'yadā'.

सर्वघनः (sarvaghanaḥ) - referring to (brahman) as the all-pervasive reality (all-pervasive, all-compact, entire, whole)

(adjective)

Nominative, masculine, singular of sarvaghana

sarvaghana - all-compact, all-dense, all-pervasive, whole, entire

Compound type : Tatpuruṣa (sarva+ghana)

• sarva – all, every, whole
  pronoun
• ghana – dense, compact, solid, thick, mass, cloud
  noun (masculine)
  Root: han (class 2)

Note: Predicate adjective for 'tat' (referring to 'brahma').

तथा (tathā) - in that manner, so, thus

(indeclinable)

From 'tad' + 'thā' suffix.

Note: Modifies 'āste'.

आस्ते (āste) - exists, is (exists, remains, stays, sits)

(verb)

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

Present middle indicative

3rd person singular present middle from root 'ās'.

Root: ās (class 2)

Note: Verb for 'tattat'.

ब्रह्म (brahma) - the Ultimate Reality (brahman) (the Absolute Reality, the Supreme Being)

(noun)

Nominative, neuter, singular of brahman

brahman - the Absolute Reality, the Supreme Being, the universal Self (brahman)

From root 'bṛh' (to grow, expand).

Root: bṛh (class 1)

Note: Subject of the second clause.

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

(indeclinable)

Formed from 'idam' with 'tham' suffix.

Note: Modifies the statement about Brahman's nature.

आद्यन्तविमुक्तम् (ādyantavimuktam) - free from beginning and end, without origin or cessation

(adjective)

Nominative, neuter, singular of ādyantavimukta

ādyantavimukta - free from beginning and end, without origin or cessation

Compound type : Bahuvrīhi (ādi+anta+vimukta)

• ādi – beginning, origin, first
  noun (masculine)
  Root: ad (class 2)
• anta – end, limit, conclusion
  noun (masculine)
  From root 'ant'.
  Root: ant (class 1)
• vimukta – liberated, released, free from
  adjective
  Past Passive Participle
  From root 'muc' (to release) with 'vi' prefix.
  Prefix: vi
  Root: muc (class 6)

Note: Predicate adjective for 'brahma'.

अस्ति (asti) - is, exists

(verb)

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

Present active indicative

3rd person singular present active from root 'as'.

Root: as (class 2)

Note: Verb for 'brahma'.