योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-4, verse-7

अहविदनहंवित्त्वादेव शाम्यत्यविघ्नतः ।
एतावन्मात्रसाध्येयं किमिवेयं कदर्थना ॥ ७ ॥

ahavidanahaṃvittvādeva śāmyatyavighnataḥ ,
etāvanmātrasādhyeyaṃ kimiveyaṃ kadarthanā 7

7. ahaṃ-vid anahaṃ-vittvāt eva śāmyati avighnataḥ
etāvat-mātra-sādhyā iyam kim iva iyam kadarthanā

7. iyam ahaṃ-vid anahaṃ-vittvāt eva avighnataḥ
śāmyati iyam etāvat-mātra-sādhyā kim iva kadarthanā

7. The ego-sense (ahaṃ-vit) ceases without obstruction (avighnataḥ) simply (eva) through the understanding of the non-ego (anahaṃ-vittvāt). This (state) is achievable by merely this much; what, then, is the point of such a struggle (kadarthanā)?

Words meanings summery:

• अहं-विद् (ahaṁ-vid) - the sense of 'I' or ego-identity (knower of the 'I' or ego)

• अनहं-वित्त्वात् (anahaṁ-vittvāt) - from the understanding of the true Self (ātman) as distinct from the ego (aham) (from the state of knowing the non-ego; from the understanding of the non-self)

• एव (eva) - simply, solely (merely, only, indeed, just)

• शाम्यति (śāmyati) - ceases to exist or be active (ceases, becomes tranquil, is pacified)

• अविघ्नतः (avighnataḥ) - efforlessly, without obstruction (without obstacle, unimpededly)

• एतावत्-मात्र-साध्या (etāvat-mātra-sādhyā) - (this state) which is achieved by merely this much (effort/knowledge) (achievable by merely this much)

• इयम् (iyam) - this (referring to the state of cessation, or the whole situation) (this (feminine))

• किम् (kim) - what (is the point)? why (do this)? (what? why?)

• इव (iva) - then, (introducing a rhetorical question) (like, as if, indeed)

• इयम् (iyam) - this (referring to the state of cessation, or the whole situation) (this (feminine))

• कदर्थना (kadarthanā) - struggle, difficulty, pointless effort (humiliation, trouble, struggle, difficulty, torment)

Words meanings and morphology

अहं-विद् (ahaṁ-vid) - the sense of 'I' or ego-identity (knower of the 'I' or ego)

(noun)

Nominative, masculine, singular of ahaṃ-vid

ahaṁ-vid - knower of the self, knower of ego

Compound formed from aham and vid (from root vid- 'to know').

Compound type : tatpuruṣa (aham+vid)

• aham – I, ego
  pronoun
• vid – knower, understanding
  noun (masculine)
  Derived from root `vid-` 'to know'
  Root: vid (class 2)

Note: The subject of the first clause.

अनहं-वित्त्वात् (anahaṁ-vittvāt) - from the understanding of the true Self (ātman) as distinct from the ego (aham) (from the state of knowing the non-ego; from the understanding of the non-self)

(noun)

Ablative, neuter, singular of anahaṃ-vittva

anahaṁ-vittva - the state of knowing the non-self/non-ego

Compound formed from `an-aham` and `vittva`. The suffix `tva` forms abstract nouns.

Compound type : tatpuruṣa (an-aham+vittva)

• an-aham – non-I, non-ego, the Self (ātman)
  noun (neuter)
• vittva – the state of knowing/being
  noun (neuter)
  Derived from root `vid-` 'to know' with suffix `tva`
  Root: vid (class 2)

Note: Indicates the cause or source.

एव (eva) - simply, solely (merely, only, indeed, just)

(indeclinable)

Note: Emphasizes the preceding word.

शाम्यति (śāmyati) - ceases to exist or be active (ceases, becomes tranquil, is pacified)

(verb)

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

Root: śam (class 4)

Note: Its subject is `ahaṃ-vid`.

अविघ्नतः (avighnataḥ) - efforlessly, without obstruction (without obstacle, unimpededly)

(indeclinable)

Formed with prefix `a-` (negation) and `vighna`. `tah` is an adverbial suffix.

Compound type : nañ-tatpuruṣa (a+vighna)

• a – not, un-
  indeclinable
  Negative prefix
• vighna – obstacle, impediment
  noun (masculine)

Note: Adverbial form using `tah` suffix.

एतावत्-मात्र-साध्या (etāvat-mātra-sādhyā) - (this state) which is achieved by merely this much (effort/knowledge) (achievable by merely this much)

(adjective)

Nominative, feminine, singular of etāvat-mātra-sādhya

etāvat-mātra-sādhya - achievable by merely this much

Gerundive (Sādhya)

Compound of `etāvat-mātra` and `sādhya`. `sādhya` is a gerundive from `sādh`.

Compound type : tatpuruṣa (etāvat-mātra+sādhya)

• etāvat – this much, so much
  adjective (neuter)
• mātra – only, merely, measuring
  indeclinable
• sādhya – to be accomplished, achievable, attainable
  adjective (neuter)
  Gerundive
  Derived from root `sādh-` 'to accomplish' with suffix `-ya`
  Root: sādh

Note: Agrees with `iyam`.

इयम् (iyam) - this (referring to the state of cessation, or the whole situation) (this (feminine))

(pronoun)

Nominative, feminine, singular of idam

idam - this, this one

Note: Refers to the current situation or the cessation itself.

किम् (kim) - what (is the point)? why (do this)? (what? why?)

(indeclinable)

Note: Expresses a rhetorical question.

इव (iva) - then, (introducing a rhetorical question) (like, as if, indeed)

(indeclinable)

Note: Connects `kim` to `iyam`.

इयम् (iyam) - this (referring to the state of cessation, or the whole situation) (this (feminine))

(pronoun)

Nominative, feminine, singular of idam

idam - this, this one

Note: Refers to the current situation or the cessation itself.

कदर्थना (kadarthanā) - struggle, difficulty, pointless effort (humiliation, trouble, struggle, difficulty, torment)

(noun)

Nominative, feminine, singular of kadarthanā

kadarthanā - distress, struggle, difficulty, torment, humiliation

From `kad-artha` (bad meaning/purpose) + suffix `anā` (forming action nouns).

Compound type : karmadhāraya (kad+arthanā)

• kad – bad, evil, contemptible
  indeclinable
  Pejorative prefix
• arthanā – request, petition, striving, effort
  noun (feminine)
  Derived from root `arth-` 'to strive, ask'
  Root: arth (class 10)

Note: Subject of the rhetorical question.