योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-103, verse-7

सदसत्तां नयत्याशु सत्तां वा सन्नयत्यलम् ।
तादृशान्येव चादत्ते सुखदुःखानि भावितम् ॥ ७ ॥

sadasattāṃ nayatyāśu sattāṃ vā sannayatyalam ,
tādṛśānyeva cādatte sukhaduḥkhāni bhāvitam 7

7. sat asattām nayati āśu sattām vā asat nayati alam
tādṛśāni eva ca ādatte sukhaduḥkhāni bhāvitam

7. manaḥ āśu sat asattām nayati vā asat sattām alam
nayati ca tādṛśāni eva sukhaduḥkhāni bhāvitam ādatte

7. The mind (manas) quickly transforms reality into unreality, or unreality into reality. And it accepts precisely those pleasures and pains that it has conceived or brought into existence through thought.

Words meanings summery:

• सत् (sat) - what exists, reality (being, reality, what exists)

• असत्ताम् (asattām) - to non-existence (to non-existence, to unreality, to the state of not being)

• नयति (nayati) - transforms (leads, brings, guides, transforms)

• आशु (āśu) - quickly (quickly, swiftly, immediately)

• सत्ताम् (sattām) - to reality (to existence, to reality, to the state of being)

• वा (vā) - or (or, either, as if)

• असत् (asat) - unreality, what does not exist (implied object) (non-existent, unreal; non-being, unreality, what does not exist)

• नयति (nayati) - transforms (leads, brings, guides, transforms)

• अलम् (alam) - indeed, completely (enough, sufficient, capable, indeed, truly, well)

• तादृशानि (tādṛśāni) - exactly such (such, of that kind, similar)

• एव (eva) - exactly (only, just, indeed, exactly, precisely)

• च (ca) - and (and, also, moreover)

• आदत्ते (ādatte) - accepts (takes, receives, accepts, seizes for oneself)

• सुखदुःखानि (sukhaduḥkhāni) - pleasures and pains (pleasures and pains, happiness and misery)

• भावितम् (bhāvitam) - imagined, conceived (adverbial) (imagined, conceived, caused to exist, developed, thought of)

Words meanings and morphology

सत् (sat) - what exists, reality (being, reality, what exists)

(noun)

Accusative, neuter, singular of sat

sat - existing, real, true; being, reality

Present Active Participle

From root `as` (to be). Neuter nominative/accusative singular.

Root: as (class 2)

Note: Object of `nayati`.

असत्ताम् (asattām) - to non-existence (to non-existence, to unreality, to the state of not being)

(noun)

Accusative, feminine, singular of asattā

asattā - non-existence, unreality

Compound of `a` (negation) + `sattā` (existence).

Compound type : Tatpuruṣa (a+sattā)

• a – negation, not
  indeclinable
• sattā – existence, reality, being
  noun (feminine)
  Derived from root `as` (to be) + `tā` suffix.
  Root: as (class 2)

Note: Goal of `nayati`.

नयति (nayati) - transforms (leads, brings, guides, transforms)

(verb)

3rd person , singular, active, present (laṭ) of nī

Present active indicative

3rd person singular, present tense, active voice.

Root: nī (class 1)

आशु (āśu) - quickly (quickly, swiftly, immediately)

(indeclinable)

Used adverbially here.

सत्ताम् (sattām) - to reality (to existence, to reality, to the state of being)

(noun)

Accusative, feminine, singular of sattā

sattā - existence, reality, being

Derived from root `as` (to be) + `tā` suffix.

Root: as (class 2)

Note: Goal of `nayati`.

वा (vā) - or (or, either, as if)

(indeclinable)

Conjunction.

असत् (asat) - unreality, what does not exist (implied object) (non-existent, unreal; non-being, unreality, what does not exist)

(noun)

Accusative, neuter, singular of asat

asat - non-existent, unreal, false; non-being, unreality

Present Active Participle (negative)

Compound of `a` (negation) + `sat` (existing). Neuter nominative/accusative singular.

Compound type : Tatpuruṣa (a+sat)

• a – negation, not
  indeclinable
• sat – existing, real, true
  adjective (neuter)
  Present Active Participle
  From root `as` (to be).
  Root: as (class 2)

Note: Implied object of `nayati` in the second clause.

नयति (nayati) - transforms (leads, brings, guides, transforms)

(verb)

3rd person , singular, active, present (laṭ) of nī

Present active indicative

3rd person singular, present tense, active voice.

Root: nī (class 1)

अलम् (alam) - indeed, completely (enough, sufficient, capable, indeed, truly, well)

(indeclinable)

Used as an intensifier here.

Note: Adverb modifying `nayati`.

तादृशानि (tādṛśāni) - exactly such (such, of that kind, similar)

(adjective)

Accusative, neuter, plural of tādṛśa

tādṛśa - such, of that kind, similar

From `tad` (that) + `dṛś` (to see) + suffix `a`.

Root: dṛś (class 1)

एव (eva) - exactly (only, just, indeed, exactly, precisely)

(indeclinable)

Emphatic particle.

च (ca) - and (and, also, moreover)

(indeclinable)

Conjunction.

आदत्ते (ādatte) - accepts (takes, receives, accepts, seizes for oneself)

(verb)

3rd person , singular, middle, present (laṭ) of ā-dā

Present middle indicative

3rd person singular, present tense, middle voice. `ā` is an upasarga.

Prefix: ā

Root: dā (class 3)

सुखदुःखानि (sukhaduḥkhāni) - pleasures and pains (pleasures and pains, happiness and misery)

(noun)

Accusative, neuter, plural of sukhaduḥkha

sukhaduḥkha - pleasure and pain, happiness and misery

Dvandva compound of `sukha` and `duḥkha`.

Compound type : Dvandva (sukha+duḥkha)

• sukha – happiness, pleasure, comfort
  noun (neuter)
• duḥkha – pain, misery, suffering, sorrow
  noun (neuter)

Note: Object of `ādatte`.

भावितम् (bhāvitam) - imagined, conceived (adverbial) (imagined, conceived, caused to exist, developed, thought of)

(adjective)

Accusative, neuter, singular of bhāvita

bhāvita - imagined, conceived, caused to exist, manifested, developed, thought of

Past Passive Participle

From causative of root `bhū` (to be), `bhāvay` + `kta` suffix.

Root: bhū (class 1)

Note: Adverbial usage, describing how the pains and pleasures are accepted.