योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-45, verse-30

असदभ्युदितैर्भावैर्जलान्तश्चन्द्रवच्चलैः ।
वञ्च्यते बाल एवेह न तत्त्वज्ञो भवादृशः ॥ ३० ॥

asadabhyuditairbhāvairjalāntaścandravaccalaiḥ ,
vañcyate bāla eveha na tattvajño bhavādṛśaḥ 30

30. asat abhyuditaiḥ bhāvaiḥ jala-antaḥ candravat calaiḥ
vañcyate bālaḥ eva iha na tattvajñaḥ bhavādṛśaḥ

30. iha bālaḥ eva asadabhyuditaiḥ jala-antaḥ candravat
calaiḥ bhāvaiḥ vañcyate na bhavādṛśaḥ tattvajñaḥ

30. Here, only an ignorant person (bāla) is deceived by non-existent, flickering entities, which are like the moon reflected in water; a truth-knower (tattvajña) like you is not.

Words meanings summery:

• असत् (asat) - The illusory nature of the entities. (non-existent, unreal)

• अभ्युदितैः (abhyuditaiḥ) - Entities that have appeared from unreality. (arisen, appeared)

• भावैः (bhāvaiḥ) - The illusory objects or experiences of the world. (by entities, by states, by existences)

• जल-अन्तः (jala-antaḥ) - Describes the location of the moon's reflection. (within water, in water)

• चन्द्रवत् (candravat) - The comparison of illusory entities to the moon's reflection. (like the moon)

• चलैः (calaiḥ) - Emphasizes the transient and unstable nature of the illusory entities. (by unsteady, by flickering, by moving)

• वञ्च्यते (vañcyate) - How ignorant people interact with illusion. (is deceived, is deluded)

• बालः (bālaḥ) - Refers to an ignorant, unawakened individual. (child, ignorant person, foolish)

• एव (eva) - Emphasizes that it is *only* an ignorant person. (indeed, certainly, only, just)

• इह (iha) - In this context of worldly experience. (here, in this world, in this case)

• न (na) - Negates the deception for a truth-knower. (not, no)

• तत्त्वज्ञः (tattvajñaḥ) - The enlightened individual, immune to illusion. (a knower of truth, one who knows reality)

• भवादृशः (bhavādṛśaḥ) - The speaker is addressing someone enlightened, implying the listener is also a truth-knower. (like you, similar to you)

Words meanings and morphology

असत् (asat) - The illusory nature of the entities. (non-existent, unreal)

(adjective)

of asat

asat - non-existent, unreal, false, bad

present active participle

From root `as` (to be) with `a-` negative prefix.

Root: as (class 2)

Note: Used as the first part of the compound 'asadabhyudita'.

अभ्युदितैः (abhyuditaiḥ) - Entities that have appeared from unreality. (arisen, appeared)

(adjective)

Instrumental, masculine, plural of abhyudita

abhyudita - risen, appeared, exalted

past passive participle

From root `i` (to go) with prefixes `abhi` and `ud`.

Prefixes: abhi+ud

Root: i (class 2)

Note: Agrees with 'bhāvaiḥ'.

भावैः (bhāvaiḥ) - The illusory objects or experiences of the world. (by entities, by states, by existences)

(noun)

Instrumental, masculine, plural of bhāva

bhāva - being, existence, state, entity, nature, feeling

From root `bhū` (to be).

Root: bhū (class 1)

जल-अन्तः (jala-antaḥ) - Describes the location of the moon's reflection. (within water, in water)

(adjective)

Nominative, masculine, singular of jalānta

jalānta - within water

Compound type : tatpuruṣa (jala+anta)

• jala – water
  noun (neuter)
• anta – end, inside, vicinity
  noun (masculine)

Note: Used in an adverbial sense, modifying how the moon appears.

चन्द्रवत् (candravat) - The comparison of illusory entities to the moon's reflection. (like the moon)

(indeclinable)

From `candra` (moon) + `vat` (similarity suffix).

चलैः (calaiḥ) - Emphasizes the transient and unstable nature of the illusory entities. (by unsteady, by flickering, by moving)

(adjective)

Instrumental, masculine, plural of cala

cala - moving, wavering, unsteady, fickle

From root `cal` (to move).

Root: cal (class 1)

Note: Agrees with 'bhāvaiḥ'.

वञ्च्यते (vañcyate) - How ignorant people interact with illusion. (is deceived, is deluded)

(verb)

3rd person , singular, passive, present (laṭ) of vañc

passive voice formation

Root `vañc` (class 1), passive form.

Root: vañc (class 1)

बालः (bālaḥ) - Refers to an ignorant, unawakened individual. (child, ignorant person, foolish)

(noun)

Nominative, masculine, singular of bāla

bāla - child, young, ignorant, foolish

एव (eva) - Emphasizes that it is *only* an ignorant person. (indeed, certainly, only, just)

(indeclinable)

इह (iha) - In this context of worldly experience. (here, in this world, in this case)

(indeclinable)

न (na) - Negates the deception for a truth-knower. (not, no)

(indeclinable)

तत्त्वज्ञः (tattvajñaḥ) - The enlightened individual, immune to illusion. (a knower of truth, one who knows reality)

(noun)

Nominative, masculine, singular of tattvajña

tattvajña - knower of truth, one who understands reality

Compound type : tatpuruṣa (tattva+jña)

• tattva – truth, reality, essence, principle
  noun (neuter)
  From `tat` (that) + `tva` (suffix for abstract noun).
• jña – knowing, aware, knower
  adjective (masculine)
  Agent noun from root `jñā`.
  Root: jñā (class 9)

भवादृशः (bhavādṛśaḥ) - The speaker is addressing someone enlightened, implying the listener is also a truth-knower. (like you, similar to you)

(adjective)

Nominative, masculine, singular of bhavādṛśa

bhavādṛśa - like you, similar to you, such as you

From `bhavat` (your honor, you) + `dṛś` (to see, appearing like).

Compound type : bahuvrīhi (bhavat+dṛś)

• bhavat – you (respectful), being, existing
  pronoun (masculine)
  present active participle
  From root `bhū`.
  Root: bhū (class 1)
• dṛś – seeing, appearing
  noun
  Root for 'to see'.
  Root: dṛś (class 1)

Note: Agrees with 'tattvajñaḥ'.