योगवासिष्ठः yogavāsiṣṭhaḥ - book-2, chapter-18, verse-53

उपमानोपमेयानां कार्यकारणतोदिता ।
वर्जयित्वा परं ब्रह्म सर्वेषामेव विद्यते ॥ ५३ ॥

upamānopameyānāṃ kāryakāraṇatoditā ,
varjayitvā paraṃ brahma sarveṣāmeva vidyate 53

53. upamānopameyānām kāryakāraṇatā uditā
varjayitvā param brahma sarveṣām eva vidyate

53. upamānopameyānām kāryakāraṇatā uditā param
brahma varjayitvā sarveṣām eva vidyate

53. The relationship of cause and effect (kārya-kāraṇa) is said to exist between the object of comparison (upameya) and the simile (upamāna). This causality is present in all things, indeed, except for the supreme (param) brahman.

Words meanings summery:

• उपमानोपमेयानाम् (upamānopameyānām) - of simile and object of comparison (of similes and things to be compared)

• कार्यकारणता (kāryakāraṇatā) - the relationship of cause and effect (the state of being cause and effect, causality)

• उदिता (uditā) - is said to exist (declared, stated, said)

• वर्जयित्वा (varjayitvā) - except for (having excluded, excepting, except for)

• परम् (param) - the supreme (supreme, highest, ultimate)

• ब्रह्म (brahma) - the supreme (param) brahman (the Absolute, Brahman)

• सर्वेषाम् (sarveṣām) - in all things (of all, for all)

• एव (eva) - indeed, only (indeed, only, certainly)

• विद्यते (vidyate) - is present (exists, is present, is found)

Words meanings and morphology

उपमानोपमेयानाम् (upamānopameyānām) - of simile and object of comparison (of similes and things to be compared)

(noun)

Genitive, neuter, plural of upamānopameya

upamānopameya - simile and object of comparison

Dvanda compound of upamāna (simile) and upameya (object of comparison).

Compound type : Dvanda (upamāna+upameya)

• upamāna – simile, comparison, that with which something is compared
  noun (neuter)
  Derived from root mā (to measure) with prefix upa.
  Prefix: upa
  Root: mā (class 2)
• upameya – object of comparison, that which is compared
  adjective (neuter)
  Gerundive/Passive Future Participle
  Gerundive (or potential passive participle) of root mā (to measure) with prefix upa.
  Prefix: upa
  Root: mā (class 2)

कार्यकारणता (kāryakāraṇatā) - the relationship of cause and effect (the state of being cause and effect, causality)

(noun)

Nominative, feminine, singular of kāryakāraṇatā

kāryakāraṇatā - causality, the state of being cause and effect

Compound of kārya (effect), kāraṇa (cause), and the abstract suffix -tā.

Compound type : Dvanda-Tatpuruṣa (kārya+kāraṇa+tā)

• kārya – effect, work, to be done
  adjective (neuter)
  Gerundive/Passive Future Participle
  Gerundive (or potential passive participle) of root kṛ (to do).
  Root: kṛ (class 8)
• kāraṇa – cause, reason, instrument
  noun (neuter)
  Derived from root kṛ (to do).
  Root: kṛ (class 8)
• tā – state of being, -ness
  suffix (feminine)
  Abstract feminine suffix.

उदिता (uditā) - is said to exist (declared, stated, said)

(adjective)

Nominative, feminine, singular of udita

udita - said, spoken, stated, declared, risen

Past Passive Participle

Past passive participle of root vad (to speak) with prefix ud. Also from i (to go) + ud, meaning 'risen'. Context suggests 'spoken/declared'.

Prefix: ud

Root: vad (class 1)

वर्जयित्वा (varjayitvā) - except for (having excluded, excepting, except for)

(indeclinable)

Absolutive (Gerund)

Absolutive form of the causative of root vṛj (to avoid, to abandon).

Root: vṛj (class 10)

परम् (param) - the supreme (supreme, highest, ultimate)

(adjective)

Accusative, neuter, singular of para

para - other, distant, subsequent, supreme, highest

Note: Qualifies `brahma`.

ब्रह्म (brahma) - the supreme (param) brahman (the Absolute, Brahman)

(noun)

Accusative, neuter, singular of brahman

brahman - the Absolute, the ultimate reality, sacred word, Veda, priest

Derived from root bṛh (to grow, swell).

Root: bṛh (class 1)

सर्वेषाम् (sarveṣām) - in all things (of all, for all)

(pronoun)

Genitive, masculine, plural of sarva

sarva - all, every, whole

एव (eva) - indeed, only (indeed, only, certainly)

(indeclinable)

Note: Emphatic particle.

विद्यते (vidyate) - is present (exists, is present, is found)

(verb)

3rd person , singular, middle, present (laṭ) of vid

Root vid (to be, to exist) in the Atmanepada. Distinct from vid (to know).

Root: vid (class 4)