योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-81, verse-62

न च गच्छति दृश्यत्वं द्रष्टाह्यसदवास्तवम् ।
आत्मन्येव न यत्किंचित्तत्तामेति कथं परः ॥ ६२ ॥

na ca gacchati dṛśyatvaṃ draṣṭāhyasadavāstavam ,
ātmanyeva na yatkiṃcittattāmeti kathaṃ paraḥ 62

62. na ca gacchati dṛśyatvam draṣṭā hi asat avāstavam
ātmani eva na yat kiṃcit tat-tām eti katham paraḥ

62. draṣṭā hi asat avāstavam dṛśyatvam na ca gacchati.
ātmani eva yat kiṃcit na (asti),
katham paraḥ tat-tām eti?

62. And the seer (draṣṭā) indeed does not attain the state of being seen (dṛśyatva), as it is truly unreal and non-existent. How then can anything else (para) attain that state, when nothing whatsoever truly exists within the self (ātman) alone?

Words meanings summery:

• न (na) - not, no

• च (ca) - and, also

• गच्छति (gacchati) - goes, attains, reaches

• दृश्यत्वम् (dṛśyatvam) - the state of being seen, perceptibility, visibility

• द्रष्टा (draṣṭā) - the seer, observer

• हि (hi) - provides emphasis and indicates reason (indeed, for, because, surely)

• असत् (asat) - unreal, non-existent, bad

• अवास्तवम् (avāstavam) - unreal, non-real, illusory

• आत्मनि (ātmani) - in the self, in the soul, in oneself

• एव (eva) - just, only, indeed

• न (na) - not, no

• यत् (yat) - in the sense of 'whatsoever' or 'anything that' (which, what, that (relative pronoun))

• किंचित् (kiṁcit) - used with yat to mean 'whatsoever' or 'nothing at all' (with na) (something, anything, whatsoever)

• तत्-ताम् (tat-tām) - refers to dṛśyatvam (the state of being seen) (that state, that quality, that nature)

• एति (eti) - goes, comes, attains, reaches

• कथम् (katham) - rhetorical question, implying impossibility (how? why? in what manner?)

• परः (paraḥ) - refers to any other entity or object apart from the seer or the ultimate self (ātman) (other, another, supreme, highest)

Words meanings and morphology

न (na) - not, no

(indeclinable)

च (ca) - and, also

(indeclinable)

conjunction

गच्छति (gacchati) - goes, attains, reaches

(verb)

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

present active

3rd person singular, present indicative, active voice

Root: gam (class 1)

दृश्यत्वम् (dṛśyatvam) - the state of being seen, perceptibility, visibility

(noun)

Accusative, neuter, singular of dṛśyatva

dṛśyatva - state of being seen, perceptibility, visibility, objectivity

compound of dṛśya (seen) and tva (abstract suffix).

Compound type : tatpuruṣa (dṛśya+tva)

• dṛśya – visible, perceptible, sight, object of sight
  noun (neuter)
  Gerundive
  from root dṛś
  Root: dṛś (class 1)
• tva – suffix forming abstract nouns (e.g. -ness, -hood)
  suffix (neuter)

Note: Object of gacchati.

द्रष्टा (draṣṭā) - the seer, observer

(noun)

Nominative, masculine, singular of draṣṭṛ

draṣṭṛ - seer, observer, one who sees

agent noun

derived from root dṛś (to see) with tṛ suffix

Root: dṛś (class 1)

हि (hi) - provides emphasis and indicates reason (indeed, for, because, surely)

(indeclinable)

particle, often post-positive

असत् (asat) - unreal, non-existent, bad

(adjective)

Nominative, neuter, singular of asat

asat - non-existent, unreal, bad, not good

Present Active Participle with negative prefix a-

compound of a (not) and sat (existing).

Compound type : nañ-tatpuruṣa (a+sat)

• a – not, un-, non-
  prefix
  negative prefix
• sat – existing, real, true, good, being
  adjective (neuter)
  Present Active Participle
  from root as (to be) + śatṛ suffix
  Root: as (class 2)

Note: Predicative adjective for draṣṭā.

अवास्तवम् (avāstavam) - unreal, non-real, illusory

(adjective)

Nominative, masculine, singular of avāstava

avāstava - unreal, not real, illusory, untrue

negative compound of a (not) and vāstava (real, true).

Compound type : nañ-tatpuruṣa (a+vāstava)

• a – not, un-, non-
  prefix
  negative prefix
• vāstava – real, true, actual, substantial
  adjective (masculine)
  from vastu + aṇ suffix.
  Root: vas

Note: Predicative adjective for draṣṭā.

आत्मनि (ātmani) - in the self, in the soul, in oneself

(noun)

Locative, masculine, singular of ātman

ātman - self, soul, spirit, individual soul (ātman)

Root: an

एव (eva) - just, only, indeed

(indeclinable)

न (na) - not, no

(indeclinable)

यत् (yat) - in the sense of 'whatsoever' or 'anything that' (which, what, that (relative pronoun))

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, that (relative pronoun)

Note: Null gender for indefinite reference.

किंचित् (kiṁcit) - used with yat to mean 'whatsoever' or 'nothing at all' (with na) (something, anything, whatsoever)

(pronoun)

Nominative, neuter, singular of kiṃcid

kiṁcid - something, anything, whatsoever

from kim (what) + cid (particle of indefiniteness)

तत्-ताम् (tat-tām) - refers to dṛśyatvam (the state of being seen) (that state, that quality, that nature)

(noun)

Accusative, feminine, singular of tat-tā

tat-tā - thatness, the state of being that, that quality or nature

compound of tad (that) and tā (abstract suffix).

Compound type : tatpuruṣa (tad+tā)

• tad – that, it
  pronoun (neuter)
• tā – suffix forming abstract nouns (e.g. -ness, -hood)
  suffix (feminine)

Note: Object of eti.

एति (eti) - goes, comes, attains, reaches

(verb)

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

present active

3rd person singular, present indicative, active voice

Root: i (class 2)

कथम् (katham) - rhetorical question, implying impossibility (how? why? in what manner?)

(indeclinable)

interrogative adverb

परः (paraḥ) - refers to any other entity or object apart from the seer or the ultimate self (ātman) (other, another, supreme, highest)

(adjective)

Nominative, masculine, singular of para

para - other, another, supreme, higher, subsequent

Note: Subject of eti.