योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-98, verse-11

चेतो हि वासनामात्रं वास्ये तु सति वासना ।
वास्यं जगत्तदेवासदतश्चित्तास्तिता कुतः ॥ ११ ॥

ceto hi vāsanāmātraṃ vāsye tu sati vāsanā ,
vāsyaṃ jagattadevāsadataścittāstitā kutaḥ 11

11. cetaḥ hi vāsanā-mātram vāsye tu sati vāsanā |
vāsyām jagat tat eva asataḥ citta-astitā kutaḥ ||

11. cetaḥ hi vāsanā-mātram.
tu vāsye sati (eva) vāsanā (bhavati).
vāsyām tat jagat eva.
asataḥ (jagat) kutaḥ citta-astitā (bhavati)?

11. The mind (cetaḥ) is surely nothing but a latent impression (vāsanā). However, a latent impression (vāsanā) can exist only if there is an object (vāsya) for it to be impressed upon. That object (vāsya) is indeed the world (jagat). If the world itself is non-existent, then from where can the mind's (citta) existence arise?

Words meanings summery:

• चेतः (cetaḥ) - mind, consciousness, thought

• हि (hi) - indeed, surely, for

• वासना-मात्रम् (vāsanā-mātram) - Refers to the mind as consisting solely of latent impressions or tendencies. (merely a latent impression, only a tendency)

• वास्ये (vāsye) - Refers to the object or substratum on which mental impressions are formed. (in that which is to be impressed, in the substratum for impressions)

• तु (tu) - but, indeed, on the other hand

• सति (sati) - Part of a locative absolute construction, meaning 'when there is an object to be impressed.' (existing, being (when there is))

• वासना (vāsanā) - latent impression, mental tendency, habit

• वास्याम् (vāsyām) - Refers to the external world as the object upon which mental impressions are formed. (that which is to be impressed, the object of impression)

• जगत् (jagat) - the world, the universe

• तत् (tat) - Refers to 'vāsyām jagat'. (that, it)

• एव (eva) - only, indeed, just

• असतः (asataḥ) - Refers to the non-existent nature of the world. (of the non-existent, from the unreal)

• चित्त-अस्तिता (citta-astitā) - existence of the mind

• कुतः (kutaḥ) - Implies "how can it exist then?" (from where, whence, how then)

Words meanings and morphology

चेतः (cetaḥ) - mind, consciousness, thought

(noun)

Nominative, neuter, singular of cetas

cetas - mind, consciousness, intellect, heart

from root cit (to perceive)

Root: cit (class 1)

हि (hi) - indeed, surely, for

(indeclinable)

वासना-मात्रम् (vāsanā-mātram) - Refers to the mind as consisting solely of latent impressions or tendencies. (merely a latent impression, only a tendency)

(noun)

Nominative, neuter, singular of vāsanā-mātra

vāsanā-mātra - mere latent impression, nothing but tendency

vāsanā (latent impression) + mātra (mere, only)

Compound type : karmadhāraya (vāsanā+mātra)

• vāsanā – latent impression, mental tendency, habit
  noun (feminine)
  from root vas (to dwell) in causative, + ana + ā
  Root: vas (class 1)
• mātra – only, mere, just, nothing but
  adjective (neuter)

वास्ये (vāsye) - Refers to the object or substratum on which mental impressions are formed. (in that which is to be impressed, in the substratum for impressions)

(adjective)

Locative, neuter, singular of vāsya

vāsya - to be perfumed, to be dwelt in, to be impressed upon, object of impression

Gerundive/Future Passive Participle

from root vas (to dwell, to cause to dwell/impress)

Root: vas (class 1)

तु (tu) - but, indeed, on the other hand

(indeclinable)

सति (sati) - Part of a locative absolute construction, meaning 'when there is an object to be impressed.' (existing, being (when there is))

(adjective)

Locative, neuter, singular of sat

sat - being, existing, real

Present Active Participle

from root as (to be)

Root: as (class 2)

Note: Locative absolute with 'vāsye'

वासना (vāsanā) - latent impression, mental tendency, habit

(noun)

Nominative, feminine, singular of vāsanā

vāsanā - latent impression, mental tendency, habit, perfume

from root vas (to dwell) in causative, + ana + ā

Root: vas (class 1)

वास्याम् (vāsyām) - Refers to the external world as the object upon which mental impressions are formed. (that which is to be impressed, the object of impression)

(adjective)

Nominative, neuter, singular of vāsya

vāsya - to be perfumed, to be dwelt in, to be impressed upon, object of impression

Gerundive/Future Passive Participle

from root vas (to dwell, to cause to dwell/impress)

Root: vas (class 1)

Note: Refers to 'jagat'

जगत् (jagat) - the world, the universe

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, moving, living beings

Present Active Participle

from root gam (to go)

Root: gam (class 1)

तत् (tat) - Refers to 'vāsyām jagat'. (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, he, she, it

Note: Refers to 'vāsyām jagat'

एव (eva) - only, indeed, just

(indeclinable)

असतः (asataḥ) - Refers to the non-existent nature of the world. (of the non-existent, from the unreal)

(adjective)

Genitive, neuter, singular of asat

asat - non-existent, unreal, false, evil

na (negation) + sat (being, existing)

Compound type : nañ-tatpuruṣa (na+sat)

• na – not, no
  indeclinable
• sat – being, existing, real, good
  adjective (neuter)
  Present Active Participle
  from root as (to be)
  Root: as (class 2)

Note: Used substantively, 'of the non-existent (world)'

चित्त-अस्तिता (citta-astitā) - existence of the mind

(noun)

Nominative, feminine, singular of citta-astitā

citta-astitā - the existence of mind

citta (mind) + astitā (existence)

Compound type : ṣaṣṭhī-tatpuruṣa (citta+astitā)

• citta – mind, thought, consciousness
  noun (neuter)
  Past Passive Participle
  from root cit (to perceive, think)
  Root: cit (class 1)
• astitā – existence, being, reality
  noun (feminine)
  from root as (to be) + suffix -tā
  Root: as (class 2)

कुतः (kutaḥ) - Implies "how can it exist then?" (from where, whence, how then)

(indeclinable)

Note: Interrogative adverb