योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-7, verse-12

अचेत्यचित्स्वरूपं यत्तच्चासंभवनं विना ।
क्व स्वरूपोन्मुखत्वं हि केवलं चेत्यरोधतः ॥ १२ ॥

acetyacitsvarūpaṃ yattaccāsaṃbhavanaṃ vinā ,
kva svarūponmukhatvaṃ hi kevalaṃ cetyarodhataḥ 12

12. acetya-cit-svarūpaṃ yat tat ca asaṃbhavanaṃ vinā
kva svarūpa-unmukhatvaṃ hi kevalaṃ cetya-rodhataḥ

12. yat acetya-cit-svarūpaṃ tat ca asaṃbhavanaṃ vinā (asti),
hi kevalaṃ cetya-rodhataḥ svarūpa-unmukhatvaṃ kva?

12. And that consciousness (cit-svarūpa), whose nature is to be free from any objects of perception (acetya), cannot incline towards its own true being (svarūpa) if the possibility of perceivables still exists. Where, indeed, is this inclination merely by blocking out (cetya) objects of perception?

Words meanings summery:

• अचेत्य-चित्-स्वरूपं (acetya-cit-svarūpaṁ) - the nature of consciousness free from perceived objects

• यत् (yat) - which, that (relative pronoun)

• तत् (tat) - that (correlative pronoun)

• च (ca) - and

• असंभवनं (asaṁbhavanaṁ) - non-existence of perceivables (from verse 11) (non-existence, impossibility)

• विना (vinā) - without, except

• क्व (kva) - where, to what place

• स्वरूप-उन्मुखत्वं (svarūpa-unmukhatvaṁ) - inclination towards one's own true nature (svarūpa)

• हि (hi) - indeed, for, because

• केवलं (kevalaṁ) - merely, only, solely

• चेत्य-रोधतः (cetya-rodhataḥ) - by the obstruction of the perceivable, by merely blocking perception

Words meanings and morphology

अचेत्य-चित्-स्वरूपं (acetya-cit-svarūpaṁ) - the nature of consciousness free from perceived objects

(noun)

Nominative, neuter, singular of acetya-cit-svarūpa

acetya-cit-svarūpa - nature of consciousness free from perceivables

Compound type : karmadhāraya (a+cetya+cit+svarūpa)

• a – not, non-
  indeclinable
  Negative prefix.
• cetya – that which is to be perceived, perceivable, object of perception (cetya)
  noun
  Gerundive (Potential Passive Participle)
  Derived from root 'cit' (to perceive, know) with suffix '-ya'. Can be used as adjective or noun.
  Root: cit (class 1)
• cit – consciousness, pure thought, spirit
  noun
  From root 'cit' (to perceive, know).
  Root: cit (class 1)
• svarūpa – one's own form, true nature (svarūpa), essential being
  noun (neuter)
  Compound of 'sva' (own) and 'rūpa' (form).

Note: It's the predicate of 'yat' and 'tat'.

यत् (yat) - which, that (relative pronoun)

(pronoun)

Nominative, neuter, singular of yad

yad - which, what

Note: Correlative with 'tat'.

तत् (tat) - that (correlative pronoun)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

Note: Correlative with 'yat'.

च (ca) - and

(indeclinable)

Conjunction.

असंभवनं (asaṁbhavanaṁ) - non-existence of perceivables (from verse 11) (non-existence, impossibility)

(noun)

Accusative, neuter, singular of asaṃbhavana

asaṁbhavana - non-existence, impossibility

Derived from 'a' (negation) + 'saṃbhavana' (existence, possibility).

Compound type : nañ-tatpuruṣa (a+saṃbhavana)

• a – not, non-
  indeclinable
  Negative prefix.
• saṃbhavana – possibility, existence
  noun (neuter)
  From root 'bhū' with prefix 'sam' and suffix 'ana'.
  Prefix: sam
  Root: bhū (class 1)

Note: Object of 'vinā'.

विना (vinā) - without, except

(indeclinable)

Note: Governs the accusative case.

क्व (kva) - where, to what place

(indeclinable)

Interrogative adverb.

स्वरूप-उन्मुखत्वं (svarūpa-unmukhatvaṁ) - inclination towards one's own true nature (svarūpa)

(noun)

Nominative, neuter, singular of svarūpa-unmukhatva

svarūpa-unmukhatva - inclination towards one's own true nature, tendency towards self-realization

Compound type : tatpuruṣa (svarūpa+unmukhatva)

• svarūpa – one's own form, true nature (svarūpa), essential being
  noun (neuter)
  Compound of 'sva' (own) and 'rūpa' (form).
• unmukhatva – inclination, tendency, state of being eager for
  noun (neuter)
  Derived from 'unmukha' (having face turned up, eager) + '-tva' (state of being).

हि (hi) - indeed, for, because

(indeclinable)

Emphatic or causal particle.

केवलं (kevalaṁ) - merely, only, solely

(indeclinable)

Often used as an adverb.

Note: Accusative singular neuter of the adjective, used adverbially.

चेत्य-रोधतः (cetya-rodhataḥ) - by the obstruction of the perceivable, by merely blocking perception

(noun)

Ablative, masculine, singular of cetya-rodha

cetya-rodha - obstruction of the perceivable, blocking perception

Formed with ablative suffix 'tas' from 'cetya-rodha'.

Compound type : tatpuruṣa (cetya+rodha)

• cetya – that which is to be perceived, perceivable, object of perception (cetya)
  noun
  Gerundive (Potential Passive Participle)
  Derived from root 'cit' (to perceive, know) with suffix '-ya'. Can be used as adjective or noun.
  Root: cit (class 1)
• rodha – obstruction, blocking, stopping
  noun (masculine)
  From root 'rudh' (to obstruct).
  Root: rudh (class 7)

Note: The suffix 'tas' signifies the ablative case, meaning 'from, by means of, on account of'.