योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-212, verse-6

तद्ब्रह्म घनमाशान्तं चित्त्वाच्चेतत्यहं विदत् ।
निजं शून्यत्वमन्तस्थं व्योमेव विततान्तरम् ॥ ६ ॥

tadbrahma ghanamāśāntaṃ cittvāccetatyahaṃ vidat ,
nijaṃ śūnyatvamantasthaṃ vyomeva vitatāntaram 6

6. tat brahma ghanam āśāntam cittvāt cetati aham vidat
nijam śūnyatvam antastham vyoma iva vitatāntaram

6. tat brahma ghanam āśāntam (asti).
cittvāt (ca) cetati.
aham nijam antastham śūnyatvam vidat,
vyoma iva vitatāntaram (bhavāmi).

6. That Brahman (brahman) is profound and perfectly peaceful. Due to its very nature as consciousness, it is conscious. I, realizing my inherent inner emptiness, become like the sky, which has a vast expanse.

Words meanings summery:

• तत् (tat) - Refers to the previously mentioned Brahman. (that, it)

• ब्रह्म (brahma) - The ultimate reality, being described. (Brahman, the Absolute Reality)

• घनम् (ghanam) - Profound, non-dual, concentrated. (dense, profound, solid, abundant)

• आशान्तम् (āśāntam) - perfectly peaceful, completely calm

• चित्त्वात् (cittvāt) - due to consciousness, because of its conscious nature

• चेतति (cetati) - Brahman is inherently conscious. (it perceives, it is conscious, it shines)

• अहम् (aham) - The individual self realizing its true nature. (I)

• विदत् (vidat) - Realizing the nature of emptiness. (knowing, perceiving)

• निजम् (nijam) - Referring to the self's intrinsic nature. (one's own, inherent)

• शून्यत्वम् (śūnyatvam) - The nature of the self as being devoid of attributes or limitations. (emptiness, voidness, non-existence)

• अन्तस्थम् (antastham) - The emptiness is inherent to one's own being. (internal, situated within)

• व्योम (vyoma) - Used as a simile for boundless, empty nature. (sky, space, atmosphere)

• इव (iva) - like, as if

• विततान्तरम् (vitatāntaram) - Describes space as having immense, empty interior. (with vast internal space, widely extended within)

Words meanings and morphology

तत् (tat) - Refers to the previously mentioned Brahman. (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it

Note: Subject of the first clause.

ब्रह्म (brahma) - The ultimate reality, being described. (Brahman, the Absolute Reality)

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute, the ultimate reality, sacred utterance

From root bṛh (to grow, expand)

Root: bṛh (class 1)

Note: Noun in apposition to 'tat'.

घनम् (ghanam) - Profound, non-dual, concentrated. (dense, profound, solid, abundant)

(adjective)

Nominative, neuter, singular of ghana

ghana - dense, solid, compact, profound, cloud

From root han (to strike, collect)

Root: han (class 2)

Note: Qualifies 'brahma'.

आशान्तम् (āśāntam) - perfectly peaceful, completely calm

(adjective)

Nominative, neuter, singular of āśānta

āśānta - perfectly peaceful, completely calm, tranquil

Past Passive Participle

From prefix 'ā' + root 'śam' (to be calm)

Prefix: ā

Root: śam (class 4)

Note: Qualifies 'brahma'.

चित्त्वात् (cittvāt) - due to consciousness, because of its conscious nature

(noun)

Ablative, neuter, singular of cittva

cittva - consciousness, nature of consciousness

Derived from 'cit' (consciousness) + suffix 'tva'

Note: Indicates reason.

चेतति (cetati) - Brahman is inherently conscious. (it perceives, it is conscious, it shines)

(verb)

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

Root: cit (class 1)

Note: Refers to Brahman.

अहम् (aham) - The individual self realizing its true nature. (I)

(pronoun)

Nominative, singular of asmad

asmad - I

Note: Subject of the implicit verb of becoming/being, modified by 'vidat'.

विदत् (vidat) - Realizing the nature of emptiness. (knowing, perceiving)

(adjective)

Nominative, masculine, singular of vid

vid - to know, to understand, to experience

Present Active Participle

From root vid (to know, 2nd class Parasmaipada)

Root: vid (class 2)

Note: Qualifies 'aham'.

निजम् (nijam) - Referring to the self's intrinsic nature. (one's own, inherent)

(adjective)

Accusative, neuter, singular of nija

nija - one's own, innate, inherent, proper

Note: Qualifies 'śūnyatvam', object of 'vidat'.

शून्यत्वम् (śūnyatvam) - The nature of the self as being devoid of attributes or limitations. (emptiness, voidness, non-existence)

(noun)

Accusative, neuter, singular of śūnyatva

śūnyatva - emptiness, voidness, non-existence, absence of attributes

Derived from 'śūnya' (empty) + suffix 'tva'

Note: Object of 'vidat'.

अन्तस्थम् (antastham) - The emptiness is inherent to one's own being. (internal, situated within)

(adjective)

Accusative, neuter, singular of antastha

antastha - situated within, internal, inherent

Compound of 'antar' (within) and 'stha' (standing)

Compound type : tatpurusha (antar+stha)

• antar – within, inside
  indeclinable
• stha – standing, situated, existing
  adjective (masculine)
  From root sthā (to stand)
  Root: sthā (class 1)

Note: Qualifies 'śūnyatvam'.

व्योम (vyoma) - Used as a simile for boundless, empty nature. (sky, space, atmosphere)

(noun)

Nominative, neuter, singular of vyoman

vyoman - sky, space, atmosphere

From prefix 'vi' + root 'av' (to go, protect)

Prefix: vi

Root: av (class 1)

Note: Used in comparison.

इव (iva) - like, as if

(indeclinable)

Note: Particle of comparison.

विततान्तरम् (vitatāntaram) - Describes space as having immense, empty interior. (with vast internal space, widely extended within)

(adjective)

Nominative, neuter, singular of vitatāntara

vitatāntara - having a wide expanse, with vast internal space

Compound of 'vitata' (spread out) and 'antara' (interior, space)

Compound type : bahuvrīhi (vitata+antara)

• vitata – spread out, extended, vast
  adjective (neuter)
  Past Passive Participle
  From prefix 'vi' + root 'tan' (to stretch)
  Prefix: vi
  Root: tan (class 8)
• antara – interior, space, interval, difference
  noun (neuter)

Note: Qualifies 'vyoma'.