योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-11, verse-32

स एषोऽस्त्येक एवात्मा न द्वितीयास्ति कल्पना ।
जगदत्र यथोत्पन्नं तत्ते वक्ष्यामि राघव ॥ ३२ ॥

sa eṣo'styeka evātmā na dvitīyāsti kalpanā ,
jagadatra yathotpannaṃ tatte vakṣyāmi rāghava 32

32. saḥ eṣaḥ asti ekaḥ eva ātmā na dvitīyā asti kalpanā
jagat atra yathā utpannaṃ tat te vakṣyāmi rāghava

32. saḥ eṣaḥ ekaḥ eva ātmā asti dvitīyā kalpanā na asti rāghava,
atra jagat yathā utpannaṃ tat te vakṣyāmi

32. This very (ātman) Self is indeed one; there is no second (kalpanā) mental construction. O Rāghava, I will now explain to you how this world originated here.

Words meanings summery:

• सः (saḥ) - refers to 'that' (already known or implied supreme reality) (that, he)

• एषः (eṣaḥ) - refers to 'this' (present, directly being discussed), used emphatically with 'saḥ' (this, this one)

• अस्ति (asti) - affirms existence, stating the singular nature of the Self (is, exists)

• एकः (ekaḥ) - emphasizes the singular, non-dual nature of the Self (one, single, unique)

• एव (eva) - emphasizes the uniqueness and sole existence of the Self (indeed, only, certainly)

• आत्मा (ātmā) - the ultimate, unchangeable reality within, the individual self identical with the universal (ātman) Self (Self, soul, essence, spirit)

• न (na) - expresses negation, indicating the absence of a second reality (not, no)

• द्वितीया (dvitīyā) - emphasizes that there is no 'second' entity or reality apart from the one Self (second, another)

• अस्ति (asti) - affirms existence, stating the singular nature of the Self (is, exists)

• कल्पना (kalpanā) - any mental construct or idea of a second reality, which is deemed false in the context of non-duality (imagination, conception, mental creation, arrangement)

• जगत् (jagat) - the phenomenal world, the cosmos, which is seen as an appearance (world, universe, moving)

• अत्र (atra) - refers to the current state of existence or the phenomenal reality (here, in this place)

• यथा (yathā) - introduces the manner or process of the world's origin (as, just as, how)

• उत्पन्नं (utpannaṁ) - describes how the world came into being, referring to its manifestation (originated, produced, arisen)

• तत् (tat) - referring to 'how the world originated', which is the subject of explanation (that, therefore)

• ते (te) - dative singular of 'you', indicating the recipient of the teaching (Rama) (to you, your)

• वक्ष्यामि (vakṣyāmi) - the speaker (Vasiṣṭha) promises to explain the origin of the world (I will say, I will tell)

• राघव (rāghava) - vocative address to Rama, the listener (descendant of Raghu, son of Raghu)

Words meanings and morphology

सः (saḥ) - refers to 'that' (already known or implied supreme reality) (that, he)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

एषः (eṣaḥ) - refers to 'this' (present, directly being discussed), used emphatically with 'saḥ' (this, this one)

(pronoun)

Nominative, masculine, singular of etad

etad - this, this one

अस्ति (asti) - affirms existence, stating the singular nature of the Self (is, exists)

(verb)

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

Root: as (class 2)

एकः (ekaḥ) - emphasizes the singular, non-dual nature of the Self (one, single, unique)

(adjective)

Nominative, masculine, singular of eka

eka - one, single, unique

एव (eva) - emphasizes the uniqueness and sole existence of the Self (indeed, only, certainly)

(indeclinable)

आत्मा (ātmā) - the ultimate, unchangeable reality within, the individual self identical with the universal (ātman) Self (Self, soul, essence, spirit)

(noun)

Nominative, masculine, singular of ātman

ātman - Self, soul, essence, spirit

न (na) - expresses negation, indicating the absence of a second reality (not, no)

(indeclinable)

द्वितीया (dvitīyā) - emphasizes that there is no 'second' entity or reality apart from the one Self (second, another)

(adjective)

Nominative, feminine, singular of dvitīya

dvitīya - second, another

अस्ति (asti) - affirms existence, stating the singular nature of the Self (is, exists)

(verb)

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

Root: as (class 2)

कल्पना (kalpanā) - any mental construct or idea of a second reality, which is deemed false in the context of non-duality (imagination, conception, mental creation, arrangement)

(noun)

Nominative, feminine, singular of kalpanā

kalpanā - imagination, conception, mental creation, arrangement

Root: kḷp (class 10)

जगत् (jagat) - the phenomenal world, the cosmos, which is seen as an appearance (world, universe, moving)

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, what is moving

Present Active Participle (when adjective)

Root: gam (class 1)

अत्र (atra) - refers to the current state of existence or the phenomenal reality (here, in this place)

(indeclinable)

यथा (yathā) - introduces the manner or process of the world's origin (as, just as, how)

(indeclinable)

उत्पन्नं (utpannaṁ) - describes how the world came into being, referring to its manifestation (originated, produced, arisen)

(adjective)

Nominative, neuter, singular of utpanna

utpanna - arisen, produced, born, originated

Past Passive Participle

From prefix ut + root pad (to go, to move) + suffix kta.

Prefix: ut

Root: pad (class 4)

तत् (tat) - referring to 'how the world originated', which is the subject of explanation (that, therefore)

(pronoun)

Accusative, neuter, singular of tad

tad - that, it

ते (te) - dative singular of 'you', indicating the recipient of the teaching (Rama) (to you, your)

(pronoun)

Dative, singular of yuṣmad

yuṣmad - you (pronoun)

वक्ष्यामि (vakṣyāmi) - the speaker (Vasiṣṭha) promises to explain the origin of the world (I will say, I will tell)

(verb)

1st person , singular, active, future (ḷṛṭ) of vac

Root: vac (class 2)

राघव (rāghava) - vocative address to Rama, the listener (descendant of Raghu, son of Raghu)

(proper noun)

Vocative, masculine, singular of rāghava

rāghava - descendant of Raghu, name of Rama