योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-43, verse-67

अबुद्धो नीयते न्यायैरेकमेवैष सुस्थितः ।
अत्र यद्यप्यबोधादेः संभवो नास्ति कश्चन ।
तथापि कल्प्यतेऽत्रैव बोधनाय परस्परम् ॥ ६७ ॥

abuddho nīyate nyāyairekamevaiṣa susthitaḥ ,
atra yadyapyabodhādeḥ saṃbhavo nāsti kaścana ,
tathāpi kalpyate'traiva bodhanāya parasparam 67

67. abuddhaḥ nīyate nyāyaiḥ ekam eva eṣaḥ
susthitaḥ atra yadyapi abodha-ādeḥ
saṃbhavaḥ na asti kaścana tathāpi
kalpyate atra eva bodhanāya parasparam

67. eṣaḥ abuddhaḥ nyāyaiḥ ekam eva susthitaḥ
nīyate atra yadyapi abodha-ādeḥ
kaścana saṃbhavaḥ na asti tathāpi
atra eva bodhanāya parasparam kalpyate

67. The unenlightened one is led by logical arguments to become firmly established in the understanding of the one reality. Although here (in this ultimate reality) there is no possibility whatsoever of ignorance (abodha) or similar concepts, nonetheless, such distinctions are postulated precisely within this context for mutual instruction.

Words meanings summery:

• अबुद्धः (abuddhaḥ) - the unenlightened one, the ignorant one, unawakened

• नीयते (nīyate) - is led, is guided, is brought

• न्यायैः (nyāyaiḥ) - by logical arguments, by principles of logic, by proper methods

• एकम् (ekam) - one, single, unique

• एव (eva) - indeed, only, truly

• एषः (eṣaḥ) - the unenlightened one (abuddhaḥ) (this one, he)

• सुस्थितः (susthitaḥ) - well-established, firm, stable

• अत्र (atra) - in the context of ultimate reality or the teaching (here, in this context)

• यद्यपि (yadyapi) - although, even if, even though

• अबोध-आदेः (abodha-ādeḥ) - of ignorance (abodha) and so on, beginning with non-awareness

• संभवः (saṁbhavaḥ) - possibility, occurrence, existence

• न (na) - not, no

• अस्ति (asti) - is, exists

• कश्चन (kaścana) - any whatsoever (emphasizing negation) (any, whatever, someone)

• तथापि (tathāpi) - nevertheless, even so, still

• कल्प्यते (kalpyate) - is imagined, is postulated, is assumed, is fashioned

• अत्र (atra) - in this very context (of discussion/teaching) (here, in this context)

• एव (eva) - precisely, indeed, only

• बोधनाय (bodhanāya) - for the sake of teaching, for understanding, for awakening

• परस्परम् (parasparam) - for mutual understanding/instruction (mutually, to each other, reciprocally)

Words meanings and morphology

अबुद्धः (abuddhaḥ) - the unenlightened one, the ignorant one, unawakened

(noun)

Nominative, masculine, singular of abuddha

abuddha - unenlightened, ignorant, unawakened, unperceived

Past Passive Participle

Past Passive Participle of root budh- ('to know, perceive') with negative prefix 'a-'. Used as a noun here.

Compound type : nañ-tatpuruṣa (a+buddha)

• a – not, un-
  indeclinable
  Negative prefix.
• buddha – known, understood, enlightened, awakened
  adjective (masculine/feminine/neuter)
  Past Passive Participle
  Past Passive Participle of root budh- ('to know, perceive').
  Root: budh (class 1)

नीयते (nīyate) - is led, is guided, is brought

(verb)

3rd person , singular, passive, present indicative (laṭ) of nī

Root: nī (class 1)

न्यायैः (nyāyaiḥ) - by logical arguments, by principles of logic, by proper methods

(noun)

Instrumental, masculine, plural of nyāya

nyāya - rule, method, logic, argument, justice, right principle

एकम् (ekam) - one, single, unique

(adjective)

Accusative, neuter, singular of eka

eka - one, single, sole, unique, primary

Note: Refers to the ultimate reality as 'one'.

एव (eva) - indeed, only, truly

(indeclinable)

एषः (eṣaḥ) - the unenlightened one (abuddhaḥ) (this one, he)

(pronoun)

Nominative, masculine, singular of etas

etas - this, this one

सुस्थितः (susthitaḥ) - well-established, firm, stable

(adjective)

Nominative, masculine, singular of susthita

susthita - well-placed, firmly established, healthy, comfortable

Past Passive Participle

Past Passive Participle of root sthā- ('to stand') with prefix su-.

Compound type : prādi-samāsa (su+sthita)

• su – good, well, excellent
  indeclinable
  Prefix indicating 'good' or 'well'.
• sthita – stood, situated, existing, firm, established
  adjective (masculine/feminine/neuter)
  Past Passive Participle
  Past Passive Participle of root sthā- ('to stand').
  Root: sthā (class 1)

Note: Agrees with abuddhaḥ/eṣaḥ.

अत्र (atra) - in the context of ultimate reality or the teaching (here, in this context)

(indeclinable)

यद्यपि (yadyapi) - although, even if, even though

(indeclinable)

अबोध-आदेः (abodha-ādeḥ) - of ignorance (abodha) and so on, beginning with non-awareness

(noun)

Genitive, masculine, singular of abodhādi

abodhādi - ignorance etc., non-awareness and so forth

Compound type : tatpuruṣa (abodha+ādi)

• abodha – non-awareness, ignorance, lack of knowledge
  noun (masculine)
  Derived from root budh- ('to know') with negative prefix 'a-'.
  Root: budh (class 1)
• ādi – beginning, and so on, etcetera
  noun (masculine)

संभवः (saṁbhavaḥ) - possibility, occurrence, existence

(noun)

Nominative, masculine, singular of saṃbhava

saṁbhava - possibility, occurrence, origin, birth, existence

Derived from root bhū- ('to be, exist') with prefix sam-.

Prefix: sam

Root: bhū (class 1)

न (na) - not, no

(indeclinable)

अस्ति (asti) - is, exists

(verb)

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

Root: as (class 2)

कश्चन (kaścana) - any whatsoever (emphasizing negation) (any, whatever, someone)

(pronoun)

Nominative, masculine, singular of kaścana

kaścana - any, someone, some, whoever

From interrogative pronoun ka- ('who?') + suffix -cana.

तथापि (tathāpi) - nevertheless, even so, still

(indeclinable)

कल्प्यते (kalpyate) - is imagined, is postulated, is assumed, is fashioned

(verb)

3rd person , singular, passive, present indicative (laṭ) of kḷp

Root: kḷp (class 10)

अत्र (atra) - in this very context (of discussion/teaching) (here, in this context)

(indeclinable)

एव (eva) - precisely, indeed, only

(indeclinable)

बोधनाय (bodhanāya) - for the sake of teaching, for understanding, for awakening

(noun)

Dative, neuter, singular of bodhana

bodhana - teaching, making known, awakening, enlightenment

Derived from root budh- ('to know, awaken') with suffix -ana.

Root: budh (class 1)

परस्परम् (parasparam) - for mutual understanding/instruction (mutually, to each other, reciprocally)

(indeclinable)