योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-9, verse-21

किंचिदस्ति नकिंचिद्यच्चित्संविदिति तत्स्थितम् ।
तदेवाविदिताभासं सदविद्येत्युदाहृतम् ॥ २१ ॥

kiṃcidasti nakiṃcidyaccitsaṃviditi tatsthitam ,
tadevāviditābhāsaṃ sadavidyetyudāhṛtam 21

21. kiñcit asti nakiñcit yat citsaṃvid iti tat sthitam
tat eva aviditābhāsam sat avidyā iti udāhṛtam

21. yat kiñcit asti nakiñcit tat citsaṃvid iti sthitam
tat eva aviditābhāsam sat avidyā iti udāhṛtam

21. Whatever appears as 'something' or 'nothing' — that is established as pure consciousness (cit) or perfect awareness (saṃvid). That very existent (sat) which manifests as unknown is declared to be ignorance (avidyā).

Words meanings summery:

• किञ्चित् (kiñcit) - something (something, anything)

• अस्ति (asti) - exists (exists, is)

• नकिञ्चित् (nakiñcit) - nothing (nothing, not anything)

• यत् (yat) - whatever (is) (which, whatever)

• चित्संविद् (citsaṁvid) - pure consciousness (cit) or perfect awareness (saṃvid) (pure consciousness, absolute knowledge)

• इति (iti) - thus, as (referring to the preceding statement) (thus, as, so called)

• तत् (tat) - that (consciousness) (that)

• स्थितम् (sthitam) - is established, exists (stands, established, existing)

• तत् (tat) - that (existent) (that)

• एव (eva) - indeed, only (indeed, just, only, emphasis)

• अविदिताभासम् (aviditābhāsam) - appearing as unknown (appearing as unknown, having the appearance of ignorance)

• सत् (sat) - existent, being (existent, being, real)

• अविद्या (avidyā) - ignorance (avidyā) (ignorance, non-knowledge)

• इति (iti) - thus, as (it is declared) (thus, as, so called)

• उदाहृतम् (udāhṛtam) - is declared (is said, is declared, is exemplified)

Words meanings and morphology

किञ्चित् (kiñcit) - something (something, anything)

(pronoun)

Nominative, neuter, singular of kiñcit

kiñcit - something, anything, whatsoever

Formed from 'kim' (what) + 'cit' (particle).

Compound type : avyayibhāva (kim+cit)

• kim – what, who, which
  pronoun
• cit – particle, indefinite, any
  indeclinable

Note: Declines like an adjective or functions as an indeclinable.

अस्ति (asti) - exists (exists, is)

(verb)

3rd person , singular, active, present (laṭ) of as

Present tense, Parasmaipada

Root 'as' (class 2), 3rd person singular present.

Root: as (class 2)

नकिञ्चित् (nakiñcit) - nothing (nothing, not anything)

(pronoun)

Nominative, neuter, singular of nakiñcit

nakiñcit - nothing, not anything, not at all

Compound of 'na' (not) and 'kiñcit' (something).

Compound type : tatpurusha (na+kiñcit)

• na – not, no
  indeclinable
• kiñcit – something, anything
  pronoun (neuter)

Note: Also functions as an indeclinable 'not at all'.

यत् (yat) - whatever (is) (which, whatever)

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, whoever, whatever

चित्संविद् (citsaṁvid) - pure consciousness (cit) or perfect awareness (saṃvid) (pure consciousness, absolute knowledge)

(noun)

Nominative, feminine, singular of citsaṃvid

citsaṁvid - pure consciousness, absolute knowledge

Compound of 'cit' (consciousness) and 'saṃvid' (knowledge, awareness).

Compound type : tatpurusha (cit+saṃvid)

• cit – consciousness, thought, understanding
  noun (feminine)
• saṃvid – perfect knowledge, understanding, awareness
  noun (feminine)
  From 'sam' + root 'vid' (to know).
  Prefix: sam
  Root: vid (class 4)

इति (iti) - thus, as (referring to the preceding statement) (thus, as, so called)

(indeclinable)

तत् (tat) - that (consciousness) (that)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

स्थितम् (sthitam) - is established, exists (stands, established, existing)

(adjective)

Nominative, neuter, singular of sthita

sthita - stood, existing, established, abiding, firm

Past Passive Participle

From root 'sthā' (to stand, remain) with suffix '-kta'.

Root: sthā (class 1)

Note: Functions predicatively here.

तत् (tat) - that (existent) (that)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

एव (eva) - indeed, only (indeed, just, only, emphasis)

(indeclinable)

अविदिताभासम् (aviditābhāsam) - appearing as unknown (appearing as unknown, having the appearance of ignorance)

(adjective)

Nominative, neuter, singular of aviditābhāsa

aviditābhāsa - appearing as unknown, having an unknown appearance

Compound of 'avidita' (unknown) and 'ābhāsa' (appearance).

Compound type : tatpurusha (avidita+ābhāsa)

• avidita – unknown, not known
  past passive participle (neuter)
  Past Passive Participle
  From 'a' (not) + root 'vid' (to know) + suffix '-kta'.
  Prefix: a
  Root: vid (class 4)
• ābhāsa – appearance, semblance, manifestation, illusion
  noun (masculine)
  From 'ā' + root 'bhās' (to shine).
  Prefix: ā
  Root: bhās (class 1)

Note: Qualifies 'tat' (that existent).

सत् (sat) - existent, being (existent, being, real)

(adjective)

Nominative, neuter, singular of sat

sat - existent, real, good, virtuous, being

Present Active Participle

Present active participle of root 'as' (to be).

Root: as (class 2)

Note: Used as a noun 'the existent' or 'the being' in philosophical contexts.

अविद्या (avidyā) - ignorance (avidyā) (ignorance, non-knowledge)

(noun)

Nominative, feminine, singular of avidyā

avidyā - ignorance, non-knowledge, illusion

Compound type : tatpurusha (a+vidyā)

• a – not, non
  indeclinable
• vidyā – knowledge, learning, science
  noun (feminine)

इति (iti) - thus, as (it is declared) (thus, as, so called)

(indeclinable)

उदाहृतम् (udāhṛtam) - is declared (is said, is declared, is exemplified)

(adjective)

Nominative, neuter, singular of udāhṛta

udāhṛta - said, declared, explained, cited, exemplified

Past Passive Participle

From 'ud' + 'ā' + root 'hṛ' (to take, carry, offer) with suffix '-kta'.

Prefixes: ud+ā

Root: hṛ (class 1)

Note: Used here as a predicate, often implying an impersonal verb ('it is said').