योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-93, verse-99

सिद्धैर्न यावदवधानपरैर्विचार्य निर्णीतमुत्तमधियान्तरशेषवस्तु ।
तावत्त्रिकालकलनं न विदन्ति किंचिदित्यब्जजादिमनसोऽपि मुने स्वभावः ॥ ९९ ॥

siddhairna yāvadavadhānaparairvicārya nirṇītamuttamadhiyāntaraśeṣavastu ,
tāvattrikālakalanaṃ na vidanti kiṃcidityabjajādimanaso'pi mune svabhāvaḥ 99

99. siddhaiḥ na yāvat avadhānaparaiḥ vicārya
nirṇītam uttamadhiyā antaraśeṣavastu
tāvat trikālakalanam na vidanti kiñcit
iti abjajādīmanasaḥ api mune svabhāvaḥ

99. mune,
yāvat avadhānaparaiḥ uttamadhiyā siddhaiḥ antaraśeṣavastu vicārya nirṇītam na (bhavati),
tāvat trikālakalanam kiñcit na vidanti.
iti abjajādīmanasaḥ api svabhāvaḥ.

99. O sage, as long as perfected beings, deeply focused and employing their supreme intellect, have not thoroughly ascertained the entire inner reality, they remain unaware of anything concerning the calculation of past, present, and future. Indeed, this is the very intrinsic nature (svabhāva) even for minds like Brahmā's and other exalted beings.

Words meanings summery:

• सिद्धैः (siddhaiḥ) - by the perfected ones, by the accomplished ones

• न (na) - not, no

• यावत् (yāvat) - as long as, until, as much as

• अवधानपरैः (avadhānaparaiḥ) - by those intent on attention, by those devoted to concentration

• विचार्य (vicārya) - having reflected, having deliberated, having considered

• निर्णीतम् (nirṇītam) - determined, ascertained, decided

• उत्तमधिया (uttamadhiyā) - by supreme intellect, by best wisdom

• अन्तरशेषवस्तु (antaraśeṣavastu) - The entire subtle or intrinsic reality of existence. (the entire inner reality, the complete internal object/essence)

• तावत् (tāvat) - Corresponds to `yāvat`, meaning "then, consequently". (then, so long, at that time)

• त्रिकालकलनम् (trikālakalanam) - the calculation of the three times (past, present, future), understanding of time

• न (na) - not, no

• विदन्ति (vidanti) - they know, they understand

• किञ्चित् (kiñcit) - anything, something

• इति (iti) - Marks the end of a quote or thought. Here, "this is the nature". (thus, so, in this manner)

• अब्जजादीमनसः (abjajādīmanasaḥ) - Refers to great divine beings like Brahmā (the lotus-born) (of those whose minds are like Brahmā and others)

• अपि (api) - Emphasizes that this applies even to great beings. (even, also, too)

• मुने (mune) - The speaker (Vasishtha) addresses Rama or another sage. (O sage)

• स्वभावः (svabhāvaḥ) - intrinsic nature (svabhāva), inherent disposition

Words meanings and morphology

सिद्धैः (siddhaiḥ) - by the perfected ones, by the accomplished ones

(noun)

Instrumental, masculine, plural of siddha

siddha - accomplished, perfected, successful, a perfected being

Past Passive Participle

Derived from root `sidh` (to accomplish) with suffix `kta`.

Root: sidh (class 1)

न (na) - not, no

(indeclinable)

यावत् (yāvat) - as long as, until, as much as

(indeclinable)

अवधानपरैः (avadhānaparaiḥ) - by those intent on attention, by those devoted to concentration

(adjective)

Instrumental, masculine, plural of avadhānapara

avadhānapara - intent on attention, devoted to concentration, absorbed in

Compound.

Compound type : tatpuruṣa (avadhāna+para)

• avadhāna – attention, concentration, deep thought
  noun (neuter)
  Derived from root `dhā` with `ava` prefix.
  Prefix: ava
  Root: dhā (class 3)
• para – intent on, devoted to, supreme, chief
  adjective (masculine)

Note: Qualifies `siddhaiḥ`.

विचार्य (vicārya) - having reflected, having deliberated, having considered

(indeclinable)

Absolutive (Gerund)

From root `car` with prefix `vi`, suffix `lyap`.

Prefix: vi

Root: car (class 1)

निर्णीतम् (nirṇītam) - determined, ascertained, decided

(adjective)

Nominative, neuter, singular of nirṇīta

nirṇīta - determined, ascertained, decided, resolved

Past Passive Participle

From root `nī` (to lead) with prefix `nir`, suffix `kta`.

Prefix: nir

Root: nī (class 1)

उत्तमधिया (uttamadhiyā) - by supreme intellect, by best wisdom

(noun)

Instrumental, feminine, singular of uttamadhī

uttamadhī - supreme intellect, excellent understanding

Compound.

Compound type : karmadhāraya (uttama+dhī)

• uttama – supreme, best, highest
  adjective (masculine)
• dhī – intellect, understanding, thought, wisdom
  noun (feminine)

Note: Instrumental case used to denote the means.

अन्तरशेषवस्तु (antaraśeṣavastu) - The entire subtle or intrinsic reality of existence. (the entire inner reality, the complete internal object/essence)

(noun)

Nominative, neuter, singular of antaraśeṣavastu

antaraśeṣavastu - the entire inner reality, the complete internal object/essence

Compound.

Compound type : tatpuruṣa (antara+aśeṣa+vastu)

• antara – inner, internal, intermediate, essence
  adjective (neuter)
• aśeṣa – entire, complete, without remainder
  adjective (masculine)
  Negative compound (nañ-tatpuruṣa) of `śeṣa`.
• vastu – object, thing, reality, essence
  noun (neuter)

Note: Object of `nirṇītam`.

तावत् (tāvat) - Corresponds to `yāvat`, meaning "then, consequently". (then, so long, at that time)

(indeclinable)

Correlative to `yāvat`.

त्रिकालकलनम् (trikālakalanam) - the calculation of the three times (past, present, future), understanding of time

(noun)

Accusative, neuter, singular of trikālakalana

trikālakalana - calculation of the three times, understanding of past, present, and future

Compound.

Compound type : tatpuruṣa (trikāla+kalana)

• trikāla – three times (past, present, future)
  noun (masculine)
  Dvigu compound of `tri` (three) and `kāla` (time).
• kalana – calculation, reckoning, understanding, motion
  noun (neuter)
  From root `kal` (to count, to reckon).
  Root: kal (class 1)

Note: Object of `vidanti`.

न (na) - not, no

(indeclinable)

विदन्ति (vidanti) - they know, they understand

(verb)

3rd person , plural, active, present (laṭ) of vid

Present active indicative

3rd plural present active. Root `vid` (class 2 `vetti`, or class 6 `vindati`, or class 10 `vedayati`). Here it's class 2 `vid`, present tense `vetti`, `vidanti`.

Root: vid (class 2)

Note: Subject is implicitly `siddhaiḥ` (referring to `siddhas` as plural).

किञ्चित् (kiñcit) - anything, something

(indeclinable)

Formed from `kim` (what) and `cit` (an indefinite particle).

Note: Intensifies the negation. "Not know anything at all."

इति (iti) - Marks the end of a quote or thought. Here, "this is the nature". (thus, so, in this manner)

(indeclinable)

अब्जजादीमनसः (abjajādīmanasaḥ) - Refers to great divine beings like Brahmā (the lotus-born) (of those whose minds are like Brahmā and others)

(adjective)

Genitive, masculine, plural of abjajādīmanas

abjajādīmanas - having a mind like Brahmā (the lotus-born) and others

Bahuvrīhi compound. "whose mind is of the nature of Brahmā and others".

Compound type : bahuvrīhi (abjaja+ādi+manas)

• abjaja – born from a lotus; Brahmā
  proper noun (masculine)
  Compound: `abja` (lotus) + `ja` (born).
  Root: jan (class 4)
• ādi – and so on, beginning with, et cetera
  indeclinable
• manas – mind, intellect, thought
  noun (neuter)
  Root: man (class 4)

Note: Genitive plural, describing whose `svabhāva` it is.

अपि (api) - Emphasizes that this applies even to great beings. (even, also, too)

(indeclinable)

मुने (mune) - The speaker (Vasishtha) addresses Rama or another sage. (O sage)

(noun)

Vocative, masculine, singular of muni

muni - sage, ascetic, seer

स्वभावः (svabhāvaḥ) - intrinsic nature (svabhāva), inherent disposition

(noun)

Nominative, masculine, singular of svabhāva

svabhāva - intrinsic nature, inherent disposition, self-existence, own state

Compound. `sva` (own) + `bhāva` (state, nature).

Compound type : karmadhāraya (sva+bhāva)

• sva – own, self, inherent
  pronoun (masculine)
• bhāva – state, condition, nature, existence, feeling
  noun (masculine)
  From root `bhū` (to be).
  Root: bhū (class 1)

Note: Predicate nominative.