योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-1, verse-36

दुर्बुद्धिभिः कारणकार्यभावं संकल्पितं दूरतरे व्युदस्य ।
तदेव तत्सत्यमनादिमध्यं जगत्तदेतत्स्थितमित्यवेहि ॥ ३६ ॥

durbuddhibhiḥ kāraṇakāryabhāvaṃ saṃkalpitaṃ dūratare vyudasya ,
tadeva tatsatyamanādimadhyaṃ jagattadetatsthitamityavehi 36

36. durbuddhibhiḥ kāraṇakāryabhāvaṃ
saṅkalpitaṃ dūratare vyudasya |
tat eva tat satyam anādimadhyam
jagat tat etat sthitam iti avehi ||

36. durbuddhibhiḥ saṅkalpitaṃ
kāraṇakāryabhāvaṃ dūratare vyudasya
tat eva tat satyam anādimadhyam
jagat tat etat sthitam iti avehi

36. Having utterly rejected the concept of cause and effect, which is merely imagined by the foolish, know that this very world exists as that ultimate reality, which is without beginning or middle.

Words meanings summery:

• दुर्बुद्धिभिः (durbuddhibhiḥ) - by the foolish (by those of evil intellect, by the foolish)

• कारणकार्यभावं (kāraṇakāryabhāvaṁ) - the concept of cause and effect (the state of cause and effect, the relationship of cause and effect)

• सङ्कल्पितं (saṅkalpitaṁ) - imagined, conceptualized (conceived, imagined, intended, resolved)

• दूरतरे (dūratare) - utterly (as in completely set aside) (to a great distance, far away)

• व्युदस्य (vyudasya) - having utterly rejected (having cast aside, having rejected, having thrown away)

• तत् (tat) - that (referring to the ultimate reality) (that)

• एव (eva) - very, indeed (emphasizing `tat`) (only, just, indeed, very)

• तत् (tat) - that (qualifying `satyam`) (that)

• सत्यम् (satyam) - true (reality) (truth, reality, real, true)

• अनादिमध्यम् (anādimadhyam) - without beginning or middle (without beginning or middle (and by implication, end))

• जगत् (jagat) - world, universe (world, universe, moving)

• तत् (tat) - that (emphasizing `jagat` in this specific context) (that)

• एतत् (etat) - this (referring to the immediately perceived world) (this)

• स्थितम् (sthitam) - exists, is established (established, standing, existing, situated)

• इति (iti) - 'quote' marker, introducing the injunction (thus, in this manner, 'quote' marker)

• अवेहि (avehi) - know, understand (know, understand, perceive)

Words meanings and morphology

दुर्बुद्धिभिः (durbuddhibhiḥ) - by the foolish (by those of evil intellect, by the foolish)

(noun)

Instrumental, masculine, plural of durbuddhi

durbuddhi - evil intellect, foolish, stupid

Compound of dur (bad, difficult) + buddhi (intellect).

Compound type : bahuvrīhi (dur+buddhi)

• dur – bad, evil, difficult (prefix)
  indeclinable
• buddhi – intellect, understanding, discernment
  noun (feminine)
  From root budh (to know) + ktin (ti) suffix.
  Root: budh (class 1)

Note: Refers to persons with evil intellect.

कारणकार्यभावं (kāraṇakāryabhāvaṁ) - the concept of cause and effect (the state of cause and effect, the relationship of cause and effect)

(noun)

Accusative, masculine, singular of kāraṇakāryabhāva

kāraṇakāryabhāva - the state or relation of cause and effect

Compound of kāraṇa (cause) + kārya (effect) + bhāva (state, existence).

Compound type : dvandva-tatpurusha (kāraṇa+kārya+bhāva)

• kāraṇa – cause, reason, instrument
  noun (neuter)
  From root kṛ (to do) + ana (lyuṭ) suffix.
  Root: kṛ (class 8)
• kārya – an effect, a result, an action, a duty
  noun (neuter)
  Gerundive (Potential Passive Participle)
  From root kṛ (to do) + suffix -ya (ṇyat).
  Root: kṛ (class 8)
• bhāva – state, condition, existence, nature
  noun (masculine)
  From root bhū (to be) + ghañ (a) suffix.
  Root: bhū (class 1)

सङ्कल्पितं (saṅkalpitaṁ) - imagined, conceptualized (conceived, imagined, intended, resolved)

(adjective)

Accusative, masculine, singular of saṅkalpita

saṅkalpita - conceived, imagined, willed, resolved

Past Passive Participle

From saṃ + root kḷp (to be arranged, to form) + kta (ta) suffix.

Prefix: sam

Root: kḷp (class 1)

Note: Modifies `kāraṇakāryabhāvaṃ`.

दूरतरे (dūratare) - utterly (as in completely set aside) (to a great distance, far away)

(indeclinable)

Comparative form of dūra (far) + tara suffix.

Note: Here used adverbially to emphasize the extent of rejection.

व्युदस्य (vyudasya) - having utterly rejected (having cast aside, having rejected, having thrown away)

(indeclinable)

Absolutive (Gerund)

From vi + ud + root as (to throw) + lyaP suffix.

Prefixes: vi+ud

Root: as (class 4)

तत् (tat) - that (referring to the ultimate reality) (that)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

Demonstrative pronoun.

Note: Predicate nominative for `jagat`.

एव (eva) - very, indeed (emphasizing `tat`) (only, just, indeed, very)

(indeclinable)

An emphatic particle.

तत् (tat) - that (qualifying `satyam`) (that)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

Demonstrative pronoun.

Note: Adjectival use with `satyam`.

सत्यम् (satyam) - true (reality) (truth, reality, real, true)

(noun)

Nominative, neuter, singular of satya

satya - truth, reality, real, true

From sat (being, existence) + ya suffix.

Root: as (class 2)

Note: Predicate nominative for `jagat`.

अनादिमध्यम् (anādimadhyam) - without beginning or middle (without beginning or middle (and by implication, end))

(adjective)

Nominative, neuter, singular of anādimadhya

anādimadhya - without beginning or middle

Compound of an (negation) + ādi (beginning) + madhya (middle). Implies no end as well.

Compound type : bahuvrīhi (an+ādi+madhya)

• an – not, un- (negative prefix)
  indeclinable
• ādi – beginning, first
  noun (masculine)
  From root ad (to eat) + i (ṇi).
  Root: ad (class 2)
• madhya – middle, central
  noun (neuter)
  From madhyā (middle part) + a (ac).

Note: Predicate nominative for `jagat`.

जगत् (jagat) - world, universe (world, universe, moving)

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, moving, living beings

Present Active Participle

From root gam (to go) in reduplicated form (jāgarti, with nvit suffix).

Root: gam (class 1)

Note: Subject of `sthitam`.

तत् (tat) - that (emphasizing `jagat` in this specific context) (that)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

Demonstrative pronoun.

एतत् (etat) - this (referring to the immediately perceived world) (this)

(pronoun)

Nominative, neuter, singular of etad

etad - this

Demonstrative pronoun.

Note: Used with `jagat` to mean 'this world'.

स्थितम् (sthitam) - exists, is established (established, standing, existing, situated)

(adjective)

Nominative, neuter, singular of sthita

sthita - standing, established, existing, situated

Past Passive Participle

From root sthā (to stand) + kta (ta) suffix.

Root: sthā (class 1)

Note: Implies 'is existing'.

इति (iti) - 'quote' marker, introducing the injunction (thus, in this manner, 'quote' marker)

(indeclinable)

अवेहि (avehi) - know, understand (know, understand, perceive)

(verb)

2nd person , singular, active, imperative (loṭ) of ava + i

Imperative active, 2nd person singular. From prefix ava + root i (to go/understand).

Prefix: ava

Root: i (class 2)