योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-1, verse-22

श्रृण्वेतत्किमसंबन्धं कथमेतदवास्तवम् ।
विपरीतो बोध एष वक्तुः श्रोतुश्च मोहकृत् ॥ २२ ॥

śrṛṇvetatkimasaṃbandhaṃ kathametadavāstavam ,
viparīto bodha eṣa vaktuḥ śrotuśca mohakṛt 22

22. śṛṇu etat kim asambandham katham etat avāstavam |
viparītaḥ bodhaḥ eṣaḥ vaktuḥ śrotuḥ ca mohakṛt || 22 ||

22. (tvam) śṛṇu etat kim (idam)
asambandham? katham etat avāstavam
(syāt)? eṣaḥ viparītaḥ bodhaḥ
vaktuḥ ca śrotuḥ ca mohakṛt 22

22. Śrī Vasiṣṭha (continuing) said: "Listen! How can this (view) be unrelated (asambandham)? How can this (view) be unreal (avāsttavam)? Such an inverted perception (viparīto bodha eṣa) merely creates delusion (mohakṛt) for both the speaker (vaktuḥ) and the listener (śrotuś ca)."

Words meanings summery:

• शृणु (śṛṇu) - Listen (imperative) (listen, hear)

• एतत् (etat) - this (statement/view) (this, this (thing))

• किम् (kim) - what? (introducing a question about the nature of the statement) (what, whether, why, (interrogative particle))

• असम्बन्धम् (asambandham) - unrelated (to reality, or to the Supreme) (unrelated, disconnected)

• कथम् (katham) - how (introducing a question) (how, in what way, why)

• एतत् (etat) - this (view/statement) (this, this (thing))

• अवास्तवम् (avāstavam) - unreal (view) (unreal, non-existent, false)

• विपरीतः (viparītaḥ) - inverted (perception) (inverted, contrary, reverse, wrong)

• बोधः (bodhaḥ) - understanding, perception (awakening, perception, understanding, knowledge)

• एषः (eṣaḥ) - this (perception) (this, he)

• वक्तुः (vaktuḥ) - for the speaker (of the speaker, by the speaker)

• श्रोतुः (śrotuḥ) - for the listener (of the listener, by the listener)

• च (ca) - and, also, moreover

• मोहकृत् (mohakṛt) - cause of delusion (causing delusion, creating illusion)

Words meanings and morphology

शृणु (śṛṇu) - Listen (imperative) (listen, hear)

(verb)

2nd person , singular, active, imperative (lot) of śru

imperative active

Second person singular imperative from root śru (class 5).

Root: śru (class 5)

एतत् (etat) - this (statement/view) (this, this (thing))

(pronoun)

Accusative, neuter, singular of etad

etad - this, this (referring to something near or just mentioned)

Demonstrative pronoun.

किम् (kim) - what? (introducing a question about the nature of the statement) (what, whether, why, (interrogative particle))

(pronoun)

Nominative, neuter, singular of kim

kim - what? which? who? why? whether? (interrogative pronoun/adverb)

Can be a pronoun or an interrogative particle.

असम्बन्धम् (asambandham) - unrelated (to reality, or to the Supreme) (unrelated, disconnected)

(adjective)

Nominative, neuter, singular of asambandha

asambandha - unrelated, disconnected, having no connection

Negated form of sambandha (relation, connection).

Compound type : nañ-tatpurusha (a+sambandha)

• a – not, non-, un-
  indeclinable
  Negative prefix
• sambandha – connection, relation, bond
  noun (masculine)
  From sam + bandh (to bind) + -a suffix.
  Prefix: sam
  Root: bandh (class 9)

कथम् (katham) - how (introducing a question) (how, in what way, why)

(indeclinable)

Interrogative adverb.

एतत् (etat) - this (view/statement) (this, this (thing))

(pronoun)

Nominative, neuter, singular of etad

etad - this, this (referring to something near or just mentioned)

Demonstrative pronoun.

अवास्तवम् (avāstavam) - unreal (view) (unreal, non-existent, false)

(adjective)

Nominative, neuter, singular of avāstava

avāstava - unreal, not real, false, illusory, not based on reality

Negated form of vāstava (real, true).

Compound type : nañ-tatpurusha (a+vāstava)

• a – not, non-, un-
  indeclinable
  Negative prefix
• vāstava – real, true, essential, belonging to reality
  adjective (masculine)
  From vastu (reality, substance) + -a suffix.

विपरीतः (viparītaḥ) - inverted (perception) (inverted, contrary, reverse, wrong)

(adjective)

Nominative, masculine, singular of viparīta

viparīta - inverted, contrary, reverse, opposite, wrong, perverse

past passive participle

From vi + pari + i (to go).

Prefixes: vi+pari

Root: i (class 2)

बोधः (bodhaḥ) - understanding, perception (awakening, perception, understanding, knowledge)

(noun)

Nominative, masculine, singular of bodha

bodha - awakening, perception, understanding, knowledge, an enlightened person

From root budh (to know, to awaken).

Root: budh (class 1)

एषः (eṣaḥ) - this (perception) (this, he)

(pronoun)

Nominative, masculine, singular of etad

etad - this, this (referring to something near or just mentioned)

Demonstrative pronoun.

वक्तुः (vaktuḥ) - for the speaker (of the speaker, by the speaker)

(noun)

Genitive, masculine, singular of vaktṛ

vaktṛ - speaker, orator, expounder

agent noun

From root vac (to speak) + -tṛ suffix.

Root: vac (class 2)

श्रोतुः (śrotuḥ) - for the listener (of the listener, by the listener)

(noun)

Genitive, masculine, singular of śrotṛ

śrotṛ - listener, hearer

agent noun

From root śru (to hear) + -tṛ suffix.

Root: śru (class 5)

च (ca) - and, also, moreover

(indeclinable)

Conjunction.

मोहकृत् (mohakṛt) - cause of delusion (causing delusion, creating illusion)

(adjective)

Nominative, masculine, singular of mohakṛt

mohakṛt - causing delusion, creating illusion, deluding

agent noun / adjective from root kṛ

From moha + kṛt (doer). Compound used as an adjective.

Compound type : tatpurusha (moha+kṛt)

• moha – delusion, illusion, bewilderment, infatuation
  noun (masculine)
  From root muh (to be bewildered).
  Root: muh (class 4)
• kṛt – maker, doer, creator, causing
  adjective (masculine)
  agent suffix
  From root kṛ (to do, to make) + -t suffix.
  Root: kṛ (class 8)