योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-57, verse-27

मया त्वेवमहंभावः परिज्ञातो यदाखिलः ।
तदा मे विद्यमानोऽपि निष्फलः शरदभ्रवत् ॥ २७ ॥

mayā tvevamahaṃbhāvaḥ parijñāto yadākhilaḥ ,
tadā me vidyamāno'pi niṣphalaḥ śaradabhravat 27

27. mayā tu evam ahaṃbhāvaḥ parijñātaḥ yadā akhilaḥ
tadā me vidyamānaḥ api niṣphalaḥ śaradabhravat

27. mayā tu evam akhilaḥ ahaṃbhāvaḥ yadā parijñātaḥ,
tadā me vidyamānaḥ api śaradabhravat niṣphalaḥ (abhūt)

27. But when I truly comprehended this entire sense of ego (ahaṃbhāva), then even though it remained present for me, it became completely ineffectual, just like a cloud in autumn.

Words meanings summery:

• मया (mayā) - The first person agent of the action 'understood.' (by me)

• तु (tu) - Emphasizes the statement or introduces a nuance. (but, however, indeed, so)

• एवम् (evam) - Refers to the method of understanding ego (ahaṃbhāva) mentioned earlier. (thus, in this way, so)

• अहंभावः (ahaṁbhāvaḥ) - The object of understanding (parijñātaḥ). (the sense of ego, egoism, the 'I-sense')

• परिज्ञातः (parijñātaḥ) - When the ego (ahaṃbhāva) is completely understood. (fully known, clearly understood, ascertained)

• यदा (yadā) - Introduces the temporal clause. (when, at which time)

• अखिलः (akhilaḥ) - The ego (ahaṃbhāva) in its entirety, with all its manifestations. (entire, whole, complete, without gap)

• तदा (tadā) - Introduces the consequence of understanding the ego (ahaṃbhāva). (then, at that time)

• मे (me) - Indicates the experiencer of the ego's fruitlessness. (to me, for me, my)

• विद्यमानः (vidyamānaḥ) - Even though the ego (ahaṃbhāva) still seemed to exist or appear. (existing, being present, abiding)

• अपि (api) - 'even though' or 'despite its existence.' (also, even, too)

• निष्फलः (niṣphalaḥ) - The ego (ahaṃbhāva) loses its power and ceases to produce any (negative) results. (fruitless, useless, ineffectual, without result)

• शरदभ्रवत् (śaradabhravat) - Compares the ineffectual ego (ahaṃbhāva) to autumn clouds, which are typically thin, scattered, and do not bring rain (i.e., unproductive). (like an autumn cloud)

Words meanings and morphology

मया (mayā) - The first person agent of the action 'understood.' (by me)

(pronoun)

Instrumental, singular of asmad

asmad - I, we, myself

First person singular pronoun.

तु (tu) - Emphasizes the statement or introduces a nuance. (but, however, indeed, so)

(indeclinable)

Particle.

एवम् (evam) - Refers to the method of understanding ego (ahaṃbhāva) mentioned earlier. (thus, in this way, so)

(indeclinable)

Particle.

अहंभावः (ahaṁbhāvaḥ) - The object of understanding (parijñātaḥ). (the sense of ego, egoism, the 'I-sense')

(noun)

Nominative, masculine, singular of ahaṃbhāva

ahaṁbhāva - egoism, sense of 'I', ego (ahaṃkāra)

Compound of `aham` (I) + `bhāva` (state, nature). Synonymous with ahaṃkāra.

Compound type : tatpuruṣa (aham+bhāva)

• aham – I, myself
  pronoun
  First person singular pronoun.
• bhāva – state of being, existence, feeling, nature
  noun (masculine)
  From root √bhū (to be, become) + ṇa.
  Root: bhū (class 1)

Note: It is the subject of the passive participle `parijñātaḥ`.

परिज्ञातः (parijñātaḥ) - When the ego (ahaṃbhāva) is completely understood. (fully known, clearly understood, ascertained)

(adjective)

Nominative, masculine, singular of parijñāta

parijñāta - fully known, clearly understood, ascertained

Past Passive Participle

From prefix `pari` + root √jñā (to know).

Prefix: pari

Root: jñā (class 9)

Note: Functions as a predicate, 'was known' or 'was understood'.

यदा (yadā) - Introduces the temporal clause. (when, at which time)

(indeclinable)

Adverb derived from relative pronoun `yad`.

अखिलः (akhilaḥ) - The ego (ahaṃbhāva) in its entirety, with all its manifestations. (entire, whole, complete, without gap)

(adjective)

Nominative, masculine, singular of akhila

akhila - entire, whole, complete, perfect, without gap

From `a` (negation) + `khila` (gap, remnant).

Compound type : tatpuruṣa (a+khila)

• a – not, non-
  prefix (negation)
  Negative particle.
• khila – gap, remnant, waste land, deficiency
  noun (neuter)

तदा (tadā) - Introduces the consequence of understanding the ego (ahaṃbhāva). (then, at that time)

(indeclinable)

Adverb derived from demonstrative pronoun `tad`.

मे (me) - Indicates the experiencer of the ego's fruitlessness. (to me, for me, my)

(pronoun)

Dative, singular of asmad

asmad - I, we, myself

First person singular pronoun.

विद्यमानः (vidyamānaḥ) - Even though the ego (ahaṃbhāva) still seemed to exist or appear. (existing, being present, abiding)

(adjective)

Nominative, masculine, singular of vidyamāna

vidyamāna - existing, being, present, found

Present Middle Participle

From root √vid (to be, exist) + śānac (māna) suffix.

Root: vid (class 2)

Note: Used with `api` to mean 'even while existing.'

अपि (api) - 'even though' or 'despite its existence.' (also, even, too)

(indeclinable)

Particle.

निष्फलः (niṣphalaḥ) - The ego (ahaṃbhāva) loses its power and ceases to produce any (negative) results. (fruitless, useless, ineffectual, without result)

(adjective)

Nominative, masculine, singular of niṣphala

niṣphala - fruitless, useless, ineffectual, without result

Compound of `nis` (without) + `phala` (fruit, result).

Compound type : bahuvrīhi (nis+phala)

• nis – out, away, without
  prefix
  Negative/privative prefix.
• phala – fruit, result, consequence, reward
  noun (neuter)

Note: Predicate adjective for `ahaṃbhāvaḥ`.

शरदभ्रवत् (śaradabhravat) - Compares the ineffectual ego (ahaṃbhāva) to autumn clouds, which are typically thin, scattered, and do not bring rain (i.e., unproductive). (like an autumn cloud)

(indeclinable)

Compound of `śarad` (autumn) + `abhra` (cloud) + `vat` (like).

Compound type : tatpuruṣa (śarad+abhra+vat)

• śarad – autumn, harvest season
  noun (feminine)
• abhra – cloud, sky
  noun (neuter)
• vat – like, as, similar to
  suffix / indeclinable
  Primary suffix forming adverbs of comparison.

Note: Functions as an adverbial comparison.