योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-193, verse-11

परिज्ञातं सदेतत्तु यावद्ब्रह्मैव निर्मलम् ।
अपरिज्ञातमस्माकमब्रह्मात्म न विद्यते ॥ ११ ॥

parijñātaṃ sadetattu yāvadbrahmaiva nirmalam ,
aparijñātamasmākamabrahmātma na vidyate 11

11. parijñātam sat etat tu yāvat brahma eva nirmalam
aparijñātam asmākam abrahma-ātma na vidyate

11. etat tu nirmalam brahma eva sat parijñātam yāvat
asmākam aparijñātam abrahma-ātma na vidyate

11. This eternally pure (brahman) is always thoroughly known. However, for us, a self (ātman) that is not (brahman), being fundamentally uncomprehended (as such), does not truly exist.

11. כשדבר זה מובן במלואו, הכל אינו אלא בְּרַהְמַן (המציאות הקוסמית) הטהור. דבר שאינו המציאות היקומית או העצמי, אינו קיים כלל עבורנו.

Words meanings summery:

• परिज्ञातम् (parijñātam) - fully known (as the ultimate reality) (well-known, fully comprehended, perfectly understood)

• सत् (sat) - existing (as reality), true (existing, real, true, good, virtuous)

• एतत् (etat) - this (Brahman) (this, that)

• तु (tu) - indeed, however (but, indeed, however, on the other hand)

• यावत् (yāvat) - indeed, (emphasizing the eternal nature of the statement) (as long as, as far as, to the extent that, whatever)

• ब्रह्म (brahma) - Brahman (the ultimate reality) (Brahman, the ultimate reality, sacred word)

• एव (eva) - itself, only (only, just, indeed, precisely)

• निर्मलम् (nirmalam) - pure (pure, spotless, clear, unblemished)

• अपरिज्ञातम् (aparijñātam) - fundamentally uncomprehended, not known (not well-known, not fully comprehended, ununderstood)

• अस्माकम् (asmākam) - for us (of us, to us, for us)

• अब्रह्म-आत्म (abrahma-ātma) - a self (ātman) that is not (brahman) (a self that is not Brahman, non-Brahman self)

• न (na) - not (not, no)

• विद्यते (vidyate) - does exist (exists, is found, is)

Words meanings and morphology

परिज्ञातम् (parijñātam) - fully known (as the ultimate reality) (well-known, fully comprehended, perfectly understood)

(adjective)

Nominative, neuter, singular of parijñāta

parijñāta - well-known, fully comprehended, perfectly understood

Past Passive Participle

From prefix pari- and root jñā- (to know)

Prefix: pari

Root: jñā (class 9)

सत् (sat) - existing (as reality), true (existing, real, true, good, virtuous)

(adjective)

Nominative, neuter, singular of sat

sat - existing, real, true, good, virtuous

Present Active Participle

From root as- (to be)

Root: as (class 2)

एतत् (etat) - this (Brahman) (this, that)

(pronoun)

Nominative, neuter, singular of etad

etad - this, that

तु (tu) - indeed, however (but, indeed, however, on the other hand)

(indeclinable)

यावत् (yāvat) - indeed, (emphasizing the eternal nature of the statement) (as long as, as far as, to the extent that, whatever)

(indeclinable)

ब्रह्म (brahma) - Brahman (the ultimate reality) (Brahman, the ultimate reality, sacred word)

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the ultimate reality, sacred word, Veda, prayer

Root: bṛh (class 1)

एव (eva) - itself, only (only, just, indeed, precisely)

(indeclinable)

निर्मलम् (nirmalam) - pure (pure, spotless, clear, unblemished)

(adjective)

Nominative, neuter, singular of nirmala

nirmala - pure, spotless, clear, unblemished, free from dirt/impurity

From nir- (without) + mala (dirt, impurity)

Compound type : tatpuruṣa (nir+mala)

• nis – out, forth, without
  indeclinable
• mala – dirt, impurity, stain, sin
  noun (neuter)

Note: Agrees with 'brahma'

अपरिज्ञातम् (aparijñātam) - fundamentally uncomprehended, not known (not well-known, not fully comprehended, ununderstood)

(adjective)

Nominative, neuter, singular of aparijñāta

aparijñāta - not well-known, not fully comprehended, ununderstood

Past Passive Participle

From prefix a- (negation) and parijñāta

Compound type : nañ-tatpuruṣa (a+parijñāta)

• a – not, non-
  indeclinable
  negating prefix
• parijñāta – well-known, fully comprehended
  adjective
  Past Passive Participle
  from pari-jñā-
  Prefix: pari
  Root: jñā (class 9)

Note: Agrees with 'abrahma-ātma'

अस्माकम् (asmākam) - for us (of us, to us, for us)

(pronoun)

Genitive, plural of asmad

asmad - I, we

Note: Often used with dative sense 'to us/for us'

अब्रह्म-आत्म (abrahma-ātma) - a self (ātman) that is not (brahman) (a self that is not Brahman, non-Brahman self)

(noun)

Nominative, neuter, singular of abrahma-ātman

abrahma-ātman - a self (ātman) that is not (brahman), a non-Brahman soul

Compound of 'a' (negation), 'brahman' and 'ātman'

Compound type : karmadhāraya (a+brahman+ātman)

• a – not, non-
  indeclinable
  negating prefix
• brahman – Brahman, ultimate reality
  noun (neuter)
  Root: bṛh (class 1)
• ātman – self, soul, essence
  noun (masculine)
  Root: an (class 2)

Note: Treated as neuter nominative singular to agree with 'aparijñātam'.

न (na) - not (not, no)

(indeclinable)

विद्यते (vidyate) - does exist (exists, is found, is)

(verb)

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

Present Tense

Class 4 verb, Atmanepada, 3rd person singular

Root: vid (class 4)

Note: Used in the sense of "is found" or "exists".

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