योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-101, verse-2

तच्चावदातमाकाशं तन्मये द्रष्टृ दृश्यते ।
तावन्मात्रं जगदतो हेयोपादेयधीः कुतः ॥ २ ॥

taccāvadātamākāśaṃ tanmaye draṣṭṛ dṛśyate ,
tāvanmātraṃ jagadato heyopādeyadhīḥ kutaḥ 2

2. tat ca avadātam ākāśam tanmaye draṣṭṛ dṛśyate
tāvanmātram jagat ataḥ heyopādeyadhīḥ kutaḥ

2. tat ca avadātam ākāśam (asti) tanmaye draṣṭṛ dṛśyate
jagat tāvanmātram (asti) ataḥ heyopādeyadhīḥ kutaḥ (syāt)

2. And that consciousness is pristine and expansive like space (ākāśa). Within that pure consciousness itself, the seer is seen or perceived. The entire world is nothing more than this; therefore, from where could there arise any notion of what is to be rejected or what is to be embraced?

Words meanings summery:

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

• च (ca) - and (and, also, moreover)

• अवदातम् (avadātam) - pristine, pure (pure, clear, white, splendid)

• आकाशम् (ākāśam) - space (ākāśa), representing limitlessness and purity (sky, space, ether, the first of the five elements (ākāśa))

• तन्मये (tanmaye) - in that (consciousness) consisting of that (consciousness) (consisting of that, made of that, pervaded by that)

• द्रष्टृ (draṣṭṛ) - the seer, the subject of perception (seer, observer, perceiver)

• दृश्यते (dṛśyate) - is perceived (within consciousness itself) (is seen, is perceived, appears)

• तावन्मात्रम् (tāvanmātram) - nothing more than that (consciousness) (merely that much, only that)

• जगत् (jagat) - the entire world or phenomenal existence (world, universe, moving, living beings)

• अतः (ataḥ) - therefore (therefore, hence, from this)

• हेयोपादेयधीः (heyopādeyadhīḥ) - any notion of what is to be rejected or embraced (the idea of what is to be abandoned and what is to be accepted)

• कुतः (kutaḥ) - from where (could it arise)? (from where? whence? why?)

Words meanings and morphology

तत् (tat) - that (consciousness) (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, this, it

च (ca) - and (and, also, moreover)

(indeclinable)

Conjunction.

अवदातम् (avadātam) - pristine, pure (pure, clear, white, splendid)

(adjective)

Nominative, neuter, singular of avadāta

avadāta - pure, clear, white, splendid, polished

Past Passive Participle

From root 'dā' (to cut, purify) with prefix 'ava'.

Prefix: ava

Root: dā (class 1)

आकाशम् (ākāśam) - space (ākāśa), representing limitlessness and purity (sky, space, ether, the first of the five elements (ākāśa))

(noun)

Nominative, neuter, singular of ākāśa

ākāśa - sky, space, ether, the element of space (ākāśa)

From root 'kāś' (to shine) with prefix 'ā'.

Prefix: ā

Root: kāś (class 1)

Note: Can also be accusative singular neuter, but here functions as a predicate nominative for 'tat'.

तन्मये (tanmaye) - in that (consciousness) consisting of that (consciousness) (consisting of that, made of that, pervaded by that)

(adjective)

Locative, neuter, singular of tanmaya

tanmaya - consisting of that, made of that, absorbed in that, pervaded by that

Compound of 'tad' (that) and 'maya' (made of, consisting of).

Compound type : tatpuruṣa (tad+maya)

• tad – that, this, it
  pronoun (neuter)
• maya – consisting of, made of, full of
  suffix
  Taddhita suffix indicating 'made of' or 'consisting of'.

Note: Refers to the 'ākāśa' which is pure consciousness.

द्रष्टृ (draṣṭṛ) - the seer, the subject of perception (seer, observer, perceiver)

(noun)

Nominative, masculine, singular of draṣṭṛ

draṣṭṛ - seer, observer, perceiver, one who sees

Agent Noun (kṛt pratyaya)

From root 'dṛś' (to see) with suffix '-tṛ'.

Root: dṛś (class 1)

दृश्यते (dṛśyate) - is perceived (within consciousness itself) (is seen, is perceived, appears)

(verb)

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

Present tense, Passive voice, 3rd person singular

From verb root 'dṛś' (to see).

Root: dṛś (class 1)

तावन्मात्रम् (tāvanmātram) - nothing more than that (consciousness) (merely that much, only that)

(adjective)

Nominative, neuter, singular of tāvanmātra

tāvanmātra - only so much, merely that, of that measure

Compound of 'tāvat' (so much) and 'mātra' (only).

Compound type : karmadhāraya (tāvat+mātra)

• tāvat – so much, as much as
  indeclinable
  Adverbial form of 'tad'.
• mātra – mere, only, consisting of
  adjective (neuter)

Note: Agrees with 'jagat'.

जगत् (jagat) - the entire world or phenomenal existence (world, universe, moving, living beings)

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, that which moves, living beings

Present Active Participle

From root 'gam' (to go) with reduplication and suffix '-at'.

Root: gam (class 1)

अतः (ataḥ) - therefore (therefore, hence, from this)

(indeclinable)

Adverbial form.

हेयोपादेयधीः (heyopādeyadhīḥ) - any notion of what is to be rejected or embraced (the idea of what is to be abandoned and what is to be accepted)

(noun)

Nominative, feminine, singular of heyopādeyadhī

heyopādeyadhī - the thought or intellect concerning what is to be abandoned and what is to be accepted

Dvandva compound of 'heya' and 'upādeya', then a Tatpurusha with 'dhī'.

Compound type : dvandva-tatpuruṣa (heya+upādeya+dhī)

• heya – to be abandoned, to be rejected, despicable
  adjective (neuter)
  Gerundive (karmaṇi kṛt)
  From root 'hā' (to abandon) with suffix '-ya'.
  Root: hā (class 3)
• upādeya – to be accepted, to be adopted, desirable
  adjective (neuter)
  Gerundive (karmaṇi kṛt)
  From root 'dā' (to give) with prefixes 'upa' and 'ā', and suffix '-ya'.
  Prefixes: upa+ā
  Root: dā (class 1)
• dhī – intellect, understanding, perception, thought
  noun (feminine)

Note: The nominative singular of 'dhī' (feminine i-stem) is 'dhīḥ'.

कुतः (kutaḥ) - from where (could it arise)? (from where? whence? why?)

(indeclinable)

Adverbial form derived from 'kim'.