योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-56, verse-14

स्थिराश्चेज्जगतां भावास्तत्त्वादास्था न शोभते ।
कथमन्योन्यसंश्लेषो जडचेतनयोः किल ॥ १४ ॥

sthirāścejjagatāṃ bhāvāstattvādāsthā na śobhate ,
kathamanyonyasaṃśleṣo jaḍacetanayoḥ kila 14

14. sthirāḥ cet jagatāṃ bhāvāḥ tattvāt āsthā na
śobhate katham anyonyasaṃśleṣaḥ jaḍacetanayoḥ kila

14. cet jagatāṃ bhāvāḥ sthirāḥ tattvāt āsthā na śobhate.
katham jaḍacetanayoḥ anyonyasaṃśleṣaḥ kila?

14. If the entities in the worlds are truly stable, then attachment to them is not appropriate from the perspective of reality (tattva). How, indeed, can there be a mutual connection between the insentient and the sentient?

Words meanings summery:

• स्थिराः (sthirāḥ) - stable (stable, firm, constant)

• चेत् (cet) - if (if, if indeed)

• जगतां (jagatāṁ) - of the worlds (of the worlds, of beings)

• भावाः (bhāvāḥ) - entities, existences (existences, entities, states, natures)

• तत्त्वात् (tattvāt) - from the perspective of reality (tattva) (from truth, from reality, essentially, in reality)

• आस्था (āsthā) - attachment (attachment, faith, reliance, interest, regard)

• न (na) - not, no

• शोभते (śobhate) - is appropriate (shines, appears beautiful, is proper, is suitable)

• कथम् (katham) - how (rhetorical question) (how, in what manner, why)

• अन्योन्यसंश्लेषः (anyonyasaṁśleṣaḥ) - mutual connection (mutual connection, intermingling, commingling)

• जडचेतनयोः (jaḍacetanayoḥ) - of the insentient and the sentient

• किल (kila) - indeed (emphasizes the rhetorical nature of the question) (indeed, surely, as is well known, they say)

Words meanings and morphology

स्थिराः (sthirāḥ) - stable (stable, firm, constant)

(adjective)

Nominative, masculine, plural of sthira

sthira - stable, firm, constant, steady

From root sthā (to stand).

Root: sthā (class 1)

Note: Qualifies bhāvāḥ.

चेत् (cet) - if (if, if indeed)

(indeclinable)

Note: Introduces a conditional clause.

जगतां (jagatāṁ) - of the worlds (of the worlds, of beings)

(noun)

Genitive, neuter, plural of jagat

jagat - moving, living, world, universe

Present Active Participle

From root gam (to go) + suffix śatṛ.

Root: gam (class 1)

Note: Possessive, "of the worlds".

भावाः (bhāvāḥ) - entities, existences (existences, entities, states, natures)

(noun)

Nominative, masculine, plural of bhāva

bhāva - being, existence, state, entity, nature

From root bhū (to be).

Root: bhū (class 1)

Note: Subject of the conditional clause.

तत्त्वात् (tattvāt) - from the perspective of reality (tattva) (from truth, from reality, essentially, in reality)

(noun)

Ablative, neuter, singular of tattva

tattva - truth, reality, essence, principle (tattva)

From tat (that) + tva (suffix for abstract noun).

Note: Expresses source or reason.

आस्था (āsthā) - attachment (attachment, faith, reliance, interest, regard)

(noun)

Nominative, feminine, singular of āsthā

āsthā - attachment, faith, reliance, interest, regard

From ā (prefix) + root sthā (to stand).

Prefix: ā

Root: sthā (class 1)

Note: Subject of śobhate.

न (na) - not, no

(indeclinable)

Note: Negates the verb śobhate.

शोभते (śobhate) - is appropriate (shines, appears beautiful, is proper, is suitable)

(verb)

3rd person , singular, middle, present indicative (laṭ) of śubh

Present Middle Indicative

Class 1 verb, Ātmanepada.

Root: śubh (class 1)

Note: Main verb of the first sentence.

कथम् (katham) - how (rhetorical question) (how, in what manner, why)

(indeclinable)

Note: Interrogative adverb.

अन्योन्यसंश्लेषः (anyonyasaṁśleṣaḥ) - mutual connection (mutual connection, intermingling, commingling)

(noun)

Nominative, masculine, singular of anyonyasaṃśleṣa

anyonyasaṁśleṣa - mutual connection, intermingling

Compound: anyonya (mutual) + saṃśleṣa (union, embrace). saṃśleṣa from sam-śliṣ (to cling to, embrace).

Compound type : Tatpurusha (anyonya+saṃśleṣa)

• anyonya – mutual, one another
  adjective
• saṃśleṣa – union, connection, embrace, contact
  noun (masculine)
  From sam (prefix) + root śliṣ (to cling, embrace).
  Prefix: sam
  Root: śliṣ (class 4)

Note: Subject of the rhetorical question.

जडचेतनयोः (jaḍacetanayoḥ) - of the insentient and the sentient

(noun)

Genitive, masculine, dual of jaḍacetana

jaḍacetana - insentient and sentient (dual)

Dvandva compound of jaḍa (insentient, inert) and cetana (sentient, conscious).

Compound type : Dvandva (jaḍa+cetana)

• jaḍa – insentient, inert, dull
  adjective
  Root: jaḍ (class 1)
• cetana – sentient, conscious, living
  adjective
  From root cit (to perceive, to be conscious)
  Derived from root cit with suffix ana.
  Root: cit (class 1)

Note: Expresses possession or relation to anyonyasaṃśleṣaḥ.

किल (kila) - indeed (emphasizes the rhetorical nature of the question) (indeed, surely, as is well known, they say)

(indeclinable)

Note: Emphatic particle.