योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-9, verse-53

स एव सदसद्रूपं येनालोकेन लक्ष्यते ।
सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनम् ॥ ५३ ॥

sa eva sadasadrūpaṃ yenālokena lakṣyate ,
sargacitramanādyantaṃ svarūpaṃ cāpya rañjanam 53

53. sa eva sat-asat-rūpam yena ālokena lakṣyate
sarga-citram anādi-antam svarūpam ca api arañjanam

53. sa eva yena ālokena sat-asat-rūpam lakṣyate
sarga-citram anādi-antam ca api arañjanam svarūpam

53. That (reality) itself, by its own illumination, is perceived as the form of both existent and non-existent. It is the beginningless and endless picture of creation, and its own true nature (svarūpa) is untainted.

53. באורה של מציאות זו נתפסת תמונת הבריאה על כל גווניה הניגודיים, ללא ראשית וללא סוף, בעוד שטבעה המקורי נותר נקי מכל צבע ורבב.

Words meanings summery:

• स (sa) - that (ultimate reality/Brahman) (that, he)

• एव (eva) - indeed, itself (indeed, only, certainly, exactly)

• सत्-असत्-रूपम् (sat-asat-rūpam) - having the form of both the manifest (existent) and the unmanifest (non-existent) (having the form of existent and non-existent, being both real and unreal)

• येन (yena) - by which (illumination/self) (by which)

• आलोकेन (ālokena) - by its own illumination, by its manifestation (by light, by perception, by sight, by vision)

• लक्ष्यते (lakṣyate) - is perceived, is understood (is perceived, is observed, is indicated)

• सर्ग-चित्रम् (sarga-citram) - the manifest world, likened to a picture of creation (the picture of creation, the wondrous creation)

• अनादि-अन्तम् (anādi-antam) - beginningless and endless (without beginning or end, eternal)

• स्वरूपम् (svarūpam) - its own true nature (svarūpa) (one's own form, true nature, intrinsic nature)

• च (ca) - and (and, also)

• अपि (api) - also (also, even, too)

• अरञ्जनम् (arañjanam) - untainted, unattached (untainted, uncolored, without attachment, pure)

Words meanings and morphology

स (sa) - that (ultimate reality/Brahman) (that, he)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

Note: Refers to the ultimate reality or Brahman previously discussed.

एव (eva) - indeed, itself (indeed, only, certainly, exactly)

(indeclinable)

Note: Emphasizes the preceding word.

सत्-असत्-रूपम् (sat-asat-rūpam) - having the form of both the manifest (existent) and the unmanifest (non-existent) (having the form of existent and non-existent, being both real and unreal)

(adjective)

Nominative, neuter, singular of sat-asat-rūpa

sat-asat-rūpa - having the form of existent and non-existent

Compound type : dvandva-tatpuruṣa (sat+asat+rūpa)

• sat – existent, real, good, being
  noun (masculine)
  Present Active Participle
  Derived from √as (to be), present participle.
  Root: as (class 2)
• asat – non-existent, unreal, bad
  noun (masculine)
  Negation of sat.
  Prefix: a
  Root: as (class 2)
• rūpa – form, shape, nature, appearance
  noun (neuter)

Note: Refers to the dual nature of reality, encompassing both manifest and unmanifest aspects.

येन (yena) - by which (illumination/self) (by which)

(pronoun)

Instrumental, neuter, singular of yad

yad - which, what, who

Note: Refers to the 'ālokena' (illumination) by which reality is perceived.

आलोकेन (ālokena) - by its own illumination, by its manifestation (by light, by perception, by sight, by vision)

(noun)

Instrumental, masculine, singular of āloka

āloka - light, sight, perception, manifestation

Derived from ā-√lok (to see, perceive).

Prefix: ā

Root: lok (class 10)

Note: Refers to the inherent self-luminous nature of reality.

लक्ष्यते (lakṣyate) - is perceived, is understood (is perceived, is observed, is indicated)

(verb)

3rd person , singular, passive, present (laṭ) of √lakṣ

Root: lakṣ (class 10)

Note: Refers to how the ultimate reality is discerned.

सर्ग-चित्रम् (sarga-citram) - the manifest world, likened to a picture of creation (the picture of creation, the wondrous creation)

(noun)

Nominative, neuter, singular of sarga-citra

sarga-citra - picture of creation, wondrous creation

Compound type : ṣaṣṭhī-tatpuruṣa (sarga+citra)

• sarga – creation, emission, discharge
  noun (masculine)
  Derived from √sṛj (to create, emit).
  Root: sṛj (class 6)
• citra – picture, painting, wonderful, diverse
  noun (neuter)

Note: Describes the universe as a beautiful manifestation.

अनादि-अन्तम् (anādi-antam) - beginningless and endless (without beginning or end, eternal)

(adjective)

Nominative, neuter, singular of anādi-anta

anādi-anta - without beginning or end, eternal

Compound type : bahuvrīhi (a+ādi+anta)

• a – not, non-
  indeclinable
  Negative prefix.
• ādi – beginning, source, etcetera
  noun (masculine)
• anta – end, limit, boundary
  noun (masculine)

Note: Qualifies `sarga-citram` or `svarūpam`.

स्वरूपम् (svarūpam) - its own true nature (svarūpa) (one's own form, true nature, intrinsic nature)

(noun)

Nominative, neuter, singular of svarūpa

svarūpa - one's own form, true nature, intrinsic nature

Compound type : svārthīya-bahuvrīhi (sva+rūpa)

• sva – own, one's own
  pronoun (neuter)
• rūpa – form, shape, nature
  noun (neuter)

Note: Refers to the inherent nature of the ultimate reality.

च (ca) - and (and, also)

(indeclinable)

Note: Connects the previous clause with the following adjective.

अपि (api) - also (also, even, too)

(indeclinable)

Note: Reinforces `ca`.

अरञ्जनम् (arañjanam) - untainted, unattached (untainted, uncolored, without attachment, pure)

(adjective)

Nominative, neuter, singular of arañjana

arañjana - untouched, uncolored, pure, unattached

Negation of rañjana (coloring, attachment).

Compound type : bahuvrīhi (a+rañjana)

• a – not, non-
  indeclinable
  Negative prefix.
• rañjana – coloring, dyeing, attachment, delighting
  noun (neuter)
  Verbal noun
  Derived from √rañj (to color, delight, attach).
  Root: rañj (class 1)

Note: Qualifies `svarūpam`.

Previous Verse Next Verse