योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-207, verse-36

मोक्षोपायानादरिणामेष मोहो न शाम्यति ।
बोधादवासनत्वेन मोह एष प्रशाम्यति ॥ ३६ ॥

mokṣopāyānādariṇāmeṣa moho na śāmyati ,
bodhādavāsanatvena moha eṣa praśāmyati 36

36. mokṣa-upāya-anādarīṇām eṣaḥ mohaḥ na śāmyati
bodhāt avāsanatvena mohaḥ eṣaḥ praśāmyati

36. mokṣa-upāya-anādarīṇām eṣaḥ mohaḥ na śāmyati;
bodhāt avāsanatvena eṣaḥ mohaḥ praśāmyati

36. For those who are indifferent to the means of liberation (mokṣa), this delusion (moha) does not subside. But through spiritual knowledge (bodha) and by the state of being free from latent impressions (vāsanā), this delusion (moha) completely ceases.

Words meanings summery:

• मोक्ष-उपाय-अनादरीणाम् (mokṣa-upāya-anādarīṇām) - referring to individuals not striving for ultimate freedom (mokṣa) (of those who disregard the means to liberation)

• एषः (eṣaḥ) - referring to the specific delusion (moha) previously discussed or implied (this, this one)

• मोहः (mohaḥ) - the mental state of illusion or confusion (delusion, infatuation, bewilderment, ignorance (moha))

• न (na) - negation of the verb `śāmyati` (not, no)

• शाम्यति (śāmyati) - the delusion does not come to an end (subsides, ceases, is calmed, is pacified)

• बोधात् (bodhāt) - spiritual knowledge or awakening as the cause of delusion's cessation (from knowledge, by means of understanding, due to awakening (bodha))

• अवासनत्वेन (avāsanatvena) - the absence of residual karmic tendencies (vāsanā) as a condition for liberation (by the state of being free from latent impressions/desires)

• मोहः (mohaḥ) - the delusion that is being addressed in this verse (delusion, infatuation, bewilderment, ignorance (moha))

• एषः (eṣaḥ) - reiterating the specific delusion (moha) (this, this one)

• प्रशाम्यति (praśāmyati) - the delusion comes to a definitive end (completely subsides, thoroughly ceases, is entirely pacified)

Words meanings and morphology

मोक्ष-उपाय-अनादरीणाम् (mokṣa-upāya-anādarīṇām) - referring to individuals not striving for ultimate freedom (mokṣa) (of those who disregard the means to liberation)

(noun)

Genitive, masculine, plural of mokṣa-upāya-anādarī

mokṣa-upāya-anādarī - one who disregards the means to liberation

Compound. `mokṣa-upāya` (means to liberation) + `anādarī` (one who disregards).

Compound type : Bahuvrīhi (mokṣa-upāya+anādarī)

• mokṣa – liberation, freedom, salvation (mokṣa)
  noun (masculine)
  From root `muc` (to free).
  Root: muc (class 6)
• upāya – means, method, stratagem
  noun (masculine)
  From root `i` (to go) with prefix `upa`.
  Prefix: upa
  Root: i (class 2)
• anādarī – one who disregards, indifferent, neglectful
  adjective (masculine)
  Derived from `anādara` (disregard) + suffix `in`.

Note: Indicates the group for whom the statement applies.

एषः (eṣaḥ) - referring to the specific delusion (moha) previously discussed or implied (this, this one)

(pronoun)

Nominative, masculine, singular of etad

etad - this, this one

Note: Qualifies `mohaḥ`.

मोहः (mohaḥ) - the mental state of illusion or confusion (delusion, infatuation, bewilderment, ignorance (moha))

(noun)

Nominative, masculine, singular of moha

moha - delusion, infatuation, bewilderment, ignorance, illusion (moha)

From root `muh` (to be bewildered, faint).

Root: muh (class 4)

Note: Subject of `śāmyati`.

न (na) - negation of the verb `śāmyati` (not, no)

(indeclinable)

शाम्यति (śāmyati) - the delusion does not come to an end (subsides, ceases, is calmed, is pacified)

(verb)

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

Present active indicative

Present tense, third person singular. Root `śam`.

Root: śam (class 4)

Note: Main verb of the first clause.

बोधात् (bodhāt) - spiritual knowledge or awakening as the cause of delusion's cessation (from knowledge, by means of understanding, due to awakening (bodha))

(noun)

Ablative, masculine, singular of bodha

bodha - knowledge, understanding, awakening, perception (bodha)

From root `budh` (to know, awaken).

Root: budh (class 1)

Note: Expresses cause or origin.

अवासनत्वेन (avāsanatvena) - the absence of residual karmic tendencies (vāsanā) as a condition for liberation (by the state of being free from latent impressions/desires)

(noun)

Instrumental, neuter, singular of avāsanatva

avāsanatva - the state of being without latent impressions or desires

Compound of `a` (negation) + `vāsanā` (latent impression) + `tva` (suffix for 'state of being').

Compound type : Tatpuruṣa (a+vāsanā+tva)

• a – not, un-
  indeclinable
• vāsanā – latent impression, desire, predisposition (vāsanā)
  noun (feminine)
  From root `vas` (to dwell, to perfume).
  Root: vas (class 1)
• tva – the state of being, -ness, -hood
  suffix (neuter)
  Suffix forming abstract nouns.

Note: Expresses the means or instrument.

मोहः (mohaḥ) - the delusion that is being addressed in this verse (delusion, infatuation, bewilderment, ignorance (moha))

(noun)

Nominative, masculine, singular of moha

moha - delusion, infatuation, bewilderment, ignorance, illusion (moha)

From root `muh` (to be bewildered, faint).

Root: muh (class 4)

Note: Subject of `praśāmyati`.

एषः (eṣaḥ) - reiterating the specific delusion (moha) (this, this one)

(pronoun)

Nominative, masculine, singular of etad

etad - this, this one

Note: Qualifies `mohaḥ`.

प्रशाम्यति (praśāmyati) - the delusion comes to a definitive end (completely subsides, thoroughly ceases, is entirely pacified)

(verb)

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

Present active indicative

Present tense, third person singular. Root `śam` with prefix `pra`.

Prefix: pra

Root: śam (class 4)

Note: The prefix `pra` intensifies the meaning of `śāmyati`.