योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-66, verse-17

चेत्यत्वं संभवत्येवं किंचिद्यच्चेत्यते चिता ।
रज्जुसर्पभ्रमाभासं तमविद्याभ्रमं विदुः ॥ १७ ॥

cetyatvaṃ saṃbhavatyevaṃ kiṃcidyaccetyate citā ,
rajjusarpabhramābhāsaṃ tamavidyābhramaṃ viduḥ 17

17. cetyatvam saṃbhavati evam kiṃcit yat cetyate citā
rajju-sarpa-bhrama-ābhāsam tam avidyā-bhramaṃ viduḥ

17. evam citā yat kiṃcit cetyate,
(tat) cetyatvam saṃbhavati.
rajju-sarpa-bhrama-ābhāsam tam avidyā-bhramaṃ viduḥ.

17. Whatever is perceived by consciousness (citā) thus attains the state of an object. They know that (object-state), which appears like the delusion of a rope-snake, to be the delusion of ignorance (avidyā).

Words meanings summery:

• चेत्यत्वम् (cetyatvam) - perceptibility, object-ness, the state of being an object

• संभवति (saṁbhavati) - occurs, arises, is possible

• एवम् (evam) - thus, in this manner, indeed

• किंचित् (kiṁcit) - something, anything, whatever

• यत् (yat) - which, whatever

• चेत्यते (cetyate) - is perceived, is apprehended, is an object of perception

• चिता (citā) - by consciousness, by the mind, by the understanding

• रज्जु-सर्प-भ्रम-आभासम् (rajju-sarpa-bhrama-ābhāsam) - appearing like the delusion of a rope-snake, resembling the illusion of a snake in a rope

• तम् (tam) - that

• अविद्या-भ्रमं (avidyā-bhramaṁ) - the delusion of ignorance

• विदुः (viduḥ) - they know, they understand

Words meanings and morphology

चेत्यत्वम् (cetyatvam) - perceptibility, object-ness, the state of being an object

(noun)

Nominative, neuter, singular of cetyatva

cetyatva - perceptibility, the state of being an object of consciousness

Derived from root `cit` (to perceive) + `ṇyat` (kṛtya suffix, forming `cet-ya` meaning 'to be perceived') + `tva` (suffix for 'state of being').

Root: cit (class 1)

संभवति (saṁbhavati) - occurs, arises, is possible

(verb)

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

Root `bhū` with prefix `sam`.

Prefix: sam

Root: bhū (class 1)

एवम् (evam) - thus, in this manner, indeed

(indeclinable)

किंचित् (kiṁcit) - something, anything, whatever

(pronoun)

Nominative, neuter, singular of kiṃcid

kiṁcid - something, anything, a little, whatever

Compound of `kim` (what) + `cid` (an enclitic particle).

Compound type : avyayībhāva (kim+cid)

• kim – what, which
  pronoun (neuter)
• cid – an enclitic particle expressing indefiniteness, like 'some' or 'any'
  indeclinable

Note: Also can function as an adjective.

यत् (yat) - which, whatever

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, who, that (relative pronoun)

चेत्यते (cetyate) - is perceived, is apprehended, is an object of perception

(verb)

3rd person , singular, passive, present (laṭ) of cet

From root `cit`.

Root: cit (class 1)

चिता (citā) - by consciousness, by the mind, by the understanding

(noun)

Instrumental, feminine, singular of cit

cit - consciousness, thought, mind, understanding

रज्जु-सर्प-भ्रम-आभासम् (rajju-sarpa-bhrama-ābhāsam) - appearing like the delusion of a rope-snake, resembling the illusion of a snake in a rope

(noun)

Accusative, neuter, singular of rajju-sarpa-bhrama-ābhāsa

rajju-sarpa-bhrama-ābhāsa - the appearance or semblance of the delusion of a snake in a rope

Tatpurusha compound.

Compound type : tatpuruṣa (rajju+sarpa+bhrama+ābhāsa)

• rajju – rope, cord
  noun (feminine)
• sarpa – snake, serpent
  noun (masculine)
• bhrama – delusion, error, illusion, confusion
  noun (masculine)
  Root: bhram (class 1)
• ābhāsa – appearance, semblance, illusion, reflection, light
  noun (masculine)
  Derived from `ā-bhās` (to shine upon, appear).
  Prefix: ā
  Root: bhās (class 1)

Note: It functions as an adjective here, agreeing with `tam avidyābhramaṃ`.

तम् (tam) - that

(pronoun)

Accusative, neuter, singular of tad

tad - that, this, he, she, it (demonstrative pronoun)

Note: Refers to `cetyatvam` or the state of being an object.

अविद्या-भ्रमं (avidyā-bhramaṁ) - the delusion of ignorance

(noun)

Accusative, neuter, singular of avidyā-bhrama

avidyā-bhrama - the delusion of ignorance, the error caused by lack of true knowledge

Tatpurusha compound.

Compound type : tatpuruṣa (avidyā+bhrama)

• avidyā – ignorance, nescience, spiritual ignorance
  noun (feminine)
  Compound of `a` (negation) + `vidyā` (knowledge).
• bhrama – delusion, error, illusion, confusion
  noun (masculine)
  Root: bhram (class 1)

Note: The form `bhramaṃ` is neuter accusative here to agree with `tam`.

विदुः (viduḥ) - they know, they understand

(verb)

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

Irregular root from Dhātupāṭha (Adā-class, 2nd class).

Root: vid (class 2)

Note: Archaic 3rd person plural present active indicative form.