योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-91, verse-35

उपलब्धेऽजडं विद्धि तेनेदं सर्वमेव हि ।
उपलम्भो हि सदृशसंबन्धात्स्यात्समात्मनोः ॥ ३५ ॥

upalabdhe'jaḍaṃ viddhi tenedaṃ sarvameva hi ,
upalambho hi sadṛśasaṃbandhātsyātsamātmanoḥ 35

35. upalabdhe ajaḍam viddhi tena idam sarvam eva hi
upalambhaḥ hi sadṛśasaṃbandhāt syāt samātmanoḥ

35. upalabdhe (astu) ajaḍam viddhi
tena hi idam sarvam eva (api)
(ajaḍam asti) upalambhaḥ hi
samātmanoḥ sadṛśasaṃbandhāt syāt

35. Know that whatever is perceived (upalabdhe) is non-inert. Therefore, all this (world) is indeed non-inert. For perception (upalambha) would arise only from a similar connection between two conscious entities (samātmanoḥ).

Words meanings summery:

• उपलब्धे (upalabdhe) - Refers to any object or phenomenon that is perceived. Used as a substantive, "the perceived." (in the perceived, in what is obtained, of the perceived object)

• अजडम् (ajaḍam) - The characteristic of the perceived, implying it is imbued with consciousness or is itself a manifestation of consciousness. (non-inert, not dull, conscious)

• विद्धि (viddhi) - An instruction to understand this truth. (know, understand)

• तेन (tena) - Indicates a logical consequence of the previous statement. (by that, therefore)

• इदम् (idam) - Refers to the entire manifested world. (this)

• सर्वम् (sarvam) - Emphasizes the totality of the world. (all, everything)

• एव (eva) - Reinforces the conclusion that everything is non-inert. (indeed, certainly, only)

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

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

• 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)

• स्यात् (syāt) - Expresses a logical inference or possibility. (would be, should be, may be)

• समात्मनोः (samātmanoḥ) - Refers to the two conscious entities involved in perception (e.g., individual consciousness and the object's inherent consciousness, or two aspects of the one consciousness). (of two similar selves, of two equal spirits)

Words meanings and morphology

उपलब्धे (upalabdhe) - Refers to any object or phenomenon that is perceived. Used as a substantive, "the perceived." (in the perceived, in what is obtained, of the perceived object)

(adjective)

Locative, neuter, singular of upalabdha

upalabdha - perceived, apprehended, obtained

Past Passive Participle

Derived from root labh with prefix upa-.

Prefix: upa

Root: labh (class 1)

Note: Used substantively as the object of viddhi.

अजडम् (ajaḍam) - The characteristic of the perceived, implying it is imbued with consciousness or is itself a manifestation of consciousness. (non-inert, not dull, conscious)

(adjective)

Nominative, neuter, singular of ajaḍa

ajaḍa - non-inert, not dull, conscious

Compound of a (negation) + jaḍa (inert).

Compound type : nañ-tatpurusha (a+jaḍa)

• a – not, non-
  indeclinable
  Negative prefix.
• jaḍa – inert, inanimate, dull, senseless
  adjective (neuter)

Note: Predicative adjective for upalabdhe.

विद्धि (viddhi) - An instruction to understand this truth. (know, understand)

(verb)

2nd person , singular, active, imperative (loṭ) of vid

Imperative

Second person singular imperative of root vid.

Root: vid (class 2)

तेन (tena) - Indicates a logical consequence of the previous statement. (by that, therefore)

(pronoun)

Instrumental, neuter, singular of tad

tad - that, it

Note: Functions as "therefore."

इदम् (idam) - Refers to the entire manifested world. (this)

(pronoun)

Nominative, neuter, singular of idam

idam - this, here

Note: Subject of the implied predicate "is non-inert".

सर्वम् (sarvam) - Emphasizes the totality of the world. (all, everything)

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, every, whole

Note: Adjective modifying idam.

एव (eva) - Reinforces the conclusion that everything is non-inert. (indeed, certainly, only)

(indeclinable)

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

(indeclinable)

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)

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.

स्यात् (syāt) - Expresses a logical inference or possibility. (would be, should be, may be)

(verb)

3rd person , singular, active, optative (liṅ) of as

Optative

Third person singular optative of root as.

Root: as (class 2)

Note: Used in a conditional or hypothetical sense.

समात्मनोः (samātmanoḥ) - Refers to the two conscious entities involved in perception (e.g., individual consciousness and the object's inherent consciousness, or two aspects of the one consciousness). (of two similar selves, of two equal spirits)

(noun)

Genitive, masculine, dual of samātman

samātman - similar self, equal self, unified self

Compound sama (similar/equal) + ātman (self).

Compound type : karmadhāraya (sama+ātman)

• sama – same, equal, similar, even
  adjective
• ātman – Self, soul, spirit, essence
  noun (masculine)
  Root: an (class 2)

Note: Refers to the two entities whose similarity enables perception.

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