योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-91, verse-34

दार्वादीनामचित्त्वेन नोपलम्भस्य संभवः ।
उपलम्भो हि सदृशसंबन्धादेव जायते ॥ ३४ ॥

dārvādīnāmacittvena nopalambhasya saṃbhavaḥ ,
upalambho hi sadṛśasaṃbandhādeva jāyate 34

34. dārvādīnām acittvena na upalambhasya saṃbhavaḥ
upalambhaḥ hi sadṛśasaṃbandhāt eva jāyate

34. dārvādīnām acittvena upalambhasya saṃbhavaḥ
na hi upalambhaḥ sadṛśasaṃbandhāt eva jāyate

34. For things like wood (dārvādi), there is no possibility of perception (upalambha) due to their lack of consciousness. Indeed, perception (upalambha) arises only from a connection with that which is similar (i.e., another conscious entity).

Words meanings summery:

• दार्वादीनाम् (dārvādīnām) - Refers to inanimate, inert objects. (of wood and the like, of wooden things etc.)

• अचित्त्वेन (acittvena) - Explains why inert objects cannot perceive. (by non-consciousness, due to lack of consciousness)

• न (na) - Negates the possibility of perception. (not, no)

• उपलम्भस्य (upalambhasya) - The ability or act of perceiving. (of perception, of apprehension)

• संभवः (saṁbhavaḥ) - The existence or potential for perception. (possibility, origin, birth)

• उपलम्भः (upalambhaḥ) - The act of perceiving. (perception, apprehension)

• हि (hi) - Emphasizes the reason for the statement. (indeed, for, because)

• सदृशसंबन्धात् (sadṛśasaṁbandhāt) - Perception occurs when there is a shared consciousness or similar nature between perceiver and perceived. (from a similar connection, from a connection of similars)

• एव (eva) - Emphasizes that this is the sole condition for perception. (only, indeed)

• जायते (jāyate) - Perception comes into being. (is born, arises, is produced)

Words meanings and morphology

दार्वादीनाम् (dārvādīnām) - Refers to inanimate, inert objects. (of wood and the like, of wooden things etc.)

(noun)

Genitive, masculine, plural of dārvādi

dārvādi - wood and the like, beginning with wood

Compound dāru (wood) + ādi (etc.).

Compound type : tatpurusha (dāru+ādi)

• dāru – wood, timber
  noun (neuter)
• ādi – beginning, et cetera, and so on
  indeclinable (masculine)
  Root: ad (class 9)

Note: Refers to inanimate objects.

अचित्त्वेन (acittvena) - Explains why inert objects cannot perceive. (by non-consciousness, due to lack of consciousness)

(noun)

Instrumental, neuter, singular of acittva

acittva - non-consciousness, lack of intelligence

Compound of a (negation) + cit (consciousness) + tva (abstract noun suffix).

Compound type : nañ-tatpurusha (a+cittva)

• a – not, non-
  indeclinable
  Negative prefix.
• cittva – consciousness, state of being conscious
  noun (neuter)
  Derived from cit (consciousness) with tva suffix.
  Root: cit (class 1)

Note: Expresses cause.

न (na) - Negates the possibility of perception. (not, no)

(indeclinable)

उपलम्भस्य (upalambhasya) - The ability or act of perceiving. (of perception, of apprehension)

(noun)

Genitive, masculine, singular of upalambha

upalambha - perception, apprehension, obtaining

Derived from root labh with prefix upa-.

Prefix: upa

Root: labh (class 1)

Note: Connected with saṃbhavaḥ.

संभवः (saṁbhavaḥ) - The existence or potential for perception. (possibility, origin, birth)

(noun)

Nominative, masculine, singular of saṃbhava

saṁbhava - possibility, origin, occurrence

Derived from root bhū with prefix sam-.

Prefix: sam

Root: bhū (class 1)

उपलम्भः (upalambhaḥ) - The act of perceiving. (perception, apprehension)

(noun)

Nominative, masculine, singular of upalambha

upalambha - perception, apprehension, obtaining

Derived from root labh with prefix upa-.

Prefix: upa

Root: labh (class 1)

हि (hi) - Emphasizes the reason for the statement. (indeed, for, because)

(indeclinable)

सदृशसंबन्धात् (sadṛśasaṁbandhāt) - Perception occurs when there is a shared consciousness or similar nature between perceiver and perceived. (from a similar connection, from a connection of similars)

(noun)

Ablative, masculine, singular of sadṛśasaṃbandha

sadṛśasaṁbandha - similar connection, relation of similars

Compound sadṛśa (similar) + saṃbandha (connection).

Compound type : karmadhāraya (sadṛśa+saṃbandha)

• sadṛśa – similar, like
  adjective
  From sa (with) + dṛś (see).
  Prefix: sa
  Root: dṛś (class 1)
• saṃbandha – connection, relation, tie
  noun (masculine)
  Derived from root bandh with prefix sam-.
  Prefix: sam
  Root: bandh (class 9)

Note: Expresses cause or source.

एव (eva) - Emphasizes that this is the sole condition for perception. (only, indeed)

(indeclinable)

जायते (jāyate) - Perception comes into being. (is born, arises, is produced)

(verb)

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

Present Middle

Denominative verb from root jan, also treated as class 4/10 verb.

Root: jan (class 4)

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