योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-7, verse-26

श्रीराम उवाच ।
सद्रूपं परमात्मेति कथं नाम हि बुध्यते ।
इयतोऽस्य जगन्नाम्नो दृश्यस्यासंभवः कथम् ॥ २६ ॥

śrīrāma uvāca ,
sadrūpaṃ paramātmeti kathaṃ nāma hi budhyate ,
iyato'sya jagannāmno dṛśyasyāsaṃbhavaḥ katham 26

26. śrīrāma uvāca sadrūpam paramātmā iti katham nāma hi
budhyate iyataḥ asya jagannāmnaḥ dṛśyasya asaṃbhavaḥ katham

26. śrīrāma uvāca sadrūpam paramātmā iti katham nāma hi
budhyate? iyataḥ asya dṛśyasya jagannāmnaḥ asaṃbhavaḥ katham?

26. Śrī Rāma said: How indeed is that, whose nature (rūpam) is pure existence, understood as the Supreme Self (paramātman)? And how is the non-existence (asaṃbhavaḥ) of this vast, visible world, known as 'jagat', possible?

Words meanings summery:

• श्रीराम (śrīrāma) - Śrī Rāma (Lord Rama)

• उवाच (uvāca) - said (said, spoke)

• सद्रूपम् (sadrūpam) - whose nature is pure existence (of the nature of existence, having being as its form)

• परमात्मा (paramātmā) - the Supreme Self (paramātman) (the Supreme Self)

• इति (iti) - (marking the statement 'is the Supreme Self') (thus, so, in this manner, marking quotation)

• कथम् (katham) - how? (how? why? in what way?)

• नाम (nāma) - indeed (indeed, by name, forsooth, it is said)

• हि (hi) - indeed (for, because, indeed, surely)

• बुध्यते (budhyate) - is understood (is understood, is known, is awakened)

• इयतः (iyataḥ) - of this vast (world) (of such a size, of such a measure, of so much)

• अस्य (asya) - of this (of this, his, her, its)

• जगन्नाम्नः (jagannāmnaḥ) - of the world known as 'jagat' (of the world named)

• दृश्यस्य (dṛśyasya) - of the visible (world) (of the visible, of what is seen)

• असंभवः (asaṁbhavaḥ) - non-existence (asaṃbhavaḥ) (impossibility, non-existence, unlikelihood)

• कथम् (katham) - how? (how? why? in what way?)

Words meanings and morphology

श्रीराम (śrīrāma) - Śrī Rāma (Lord Rama)

(proper noun)

Nominative, masculine, singular of śrīrāma

śrīrāma - Lord Rama

Note: Null for the purposes of the actual verse content, but included as part of the line.

उवाच (uvāca) - said (said, spoke)

(verb)

3rd person , singular, active, perfect (liṭ) of vac

Perfect Active Indicative

Root vac in perfect tense, 3rd person singular

Root: vac (class 2)

Note: Null for the purposes of the actual verse content, but included as part of the line.

सद्रूपम् (sadrūpam) - whose nature is pure existence (of the nature of existence, having being as its form)

(adjective)

Nominative, neuter, singular of sadrūpa

sadrūpa - of the nature of being, whose form is existence

Compound of sat (being/existence) and rūpa (form/nature)

Compound type : bahuvrihi (sat+rūpa)

• sat – being, existence, reality, good
  noun (neuter)
  Present Active Participle
  Present participle of as (to be)
  Root: as (class 2)
• rūpa – form, shape, nature, appearance
  noun (neuter)

Note: Qualifies 'paramātmā' implicitly.

परमात्मा (paramātmā) - the Supreme Self (paramātman) (the Supreme Self)

(noun)

Nominative, masculine, singular of paramātman

paramātman - Supreme Soul, Supreme Self

Compound of parama (supreme) and ātman (self)

Compound type : tatpurusha (parama+ātman)

• parama – supreme, highest, ultimate, best
  adjective (masculine)
• ātman – self, soul, spirit, essence
  noun (masculine)

Note: Subject of the implied predicate verb 'is'

इति (iti) - (marking the statement 'is the Supreme Self') (thus, so, in this manner, marking quotation)

(indeclinable)

Note: Marks the preceding as a thought or statement

कथम् (katham) - how? (how? why? in what way?)

(indeclinable)

Note: Interrogative particle

नाम (nāma) - indeed (indeed, by name, forsooth, it is said)

(indeclinable)

Note: Often used to soften a statement or emphasize a question

हि (hi) - indeed (for, because, indeed, surely)

(indeclinable)

Note: Emphatic or explanatory particle

बुध्यते (budhyate) - is understood (is understood, is known, is awakened)

(verb)

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

Present Passive/Middle Indicative

Root budh in present tense, 3rd person singular, middle voice

Root: budh (class 1)

Note: Used in a passive sense.

इयतः (iyataḥ) - of this vast (world) (of such a size, of such a measure, of so much)

(adjective)

Genitive, masculine, singular of iyat

iyat - so large, so much, so great

Note: Agrees with 'jagannāmnaḥ' and 'dṛśyasya'.

अस्य (asya) - of this (of this, his, her, its)

(pronoun)

Genitive, masculine, singular of idam

idam - this, this one

Note: Refers to 'jagat'.

जगन्नाम्नः (jagannāmnaḥ) - of the world known as 'jagat' (of the world named)

(noun)

Genitive, neuter, singular of jagannāman

jagannāman - world-named, named 'world'

Compound of jagat (world) and nāman (name)

Compound type : tatpurusha (jagat+nāman)

• jagat – world, universe, moving
  noun (neuter)
  Present Active Participle
  Present participle of gam (to go), used as noun
  Root: gam (class 1)
• nāman – name, appellation
  noun (neuter)

Note: Agrees with 'iyataḥ' and 'dṛśyasya'.

दृश्यस्य (dṛśyasya) - of the visible (world) (of the visible, of what is seen)

(adjective)

Genitive, masculine, singular of dṛśya

dṛśya - visible, to be seen, apparent

Gerundive

Derived from root dṛś (to see) with suffix -ya

Root: dṛś (class 1)

Note: Agrees with 'jagannāmnaḥ' and 'iyataḥ'.

असंभवः (asaṁbhavaḥ) - non-existence (asaṃbhavaḥ) (impossibility, non-existence, unlikelihood)

(noun)

Nominative, masculine, singular of asaṃbhava

asaṁbhava - impossibility, non-existence, unlikelihood

Compound of a (not) and saṃbhava (existence, possibility)

Compound type : nañ-tatpurusha (a+saṃbhava)

• a – not, non-
  prefix (indeclinable)
  Negative prefix
• saṃbhava – existence, possibility, birth, origin
  noun (masculine)
  Derived from sam + bhū (to be, exist)
  Prefix: sam
  Root: bhū (class 1)

Note: Subject of the second question

कथम् (katham) - how? (how? why? in what way?)

(indeclinable)

Note: Interrogative particle