योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-125, verse-61

व्यवहारे यथैवाज्ञस्तथैव खलु पण्डितः ।
वासनावासने एव कारणं बन्धमोक्षयोः ॥ ६१ ॥

vyavahāre yathaivājñastathaiva khalu paṇḍitaḥ ,
vāsanāvāsane eva kāraṇaṃ bandhamokṣayoḥ 61

61. vyavahāre yathā eva ajñaḥ tathā eva khalu
paṇḍitaḥ vāsanāvāsane eva kāraṇam bandhamokṣayoḥ

61. vyavahāre ajñaḥ yathā eva tathā eva khalu
paṇḍitaḥ bandhamokṣayoḥ kāraṇam vāsanāvāsane eva

61. In their outward behavior, a wise person is indeed just like an ignorant person. It is only the presence or absence of inherent tendencies (vāsanā) that is the cause of bondage and liberation (mokṣa).

Words meanings summery:

• व्यवहारे (vyavahāre) - Refers to the external actions, dealings, or interactions of a person with the world. (in activity, in worldly affairs, in conduct)

• यथा (yathā) - Introduces a comparison, indicating 'in the same way that'. (as, just as, according to)

• एव (eva) - Emphasizes the preceding word 'yathā', meaning 'just exactly as'. (only, just, indeed)

• अज्ञः (ajñaḥ) - One who lacks true spiritual knowledge, often contrasted with a 'paṇḍita' (wise person). (an ignorant person, foolish)

• तथा (tathā) - Continues the comparison, indicating 'similarly, so also'. (so, just so, in that way)

• एव (eva) - Emphasizes the preceding word 'tathā', meaning 'just exactly so'. (only, just, indeed)

• खलु (khalu) - Adds emphasis and confirms the truth of the statement. (indeed, certainly, surely)

• पण्डितः (paṇḍitaḥ) - One who possesses true spiritual knowledge and understanding. (a wise person, a scholar, learned)

• वासनावासने (vāsanāvāsane) - The presence of latent impressions (vāsanā) causes bondage, while their absence (avāsanā) leads to liberation (mokṣa). (inherent tendencies (vāsanā) and their absence, attachment and non-attachment)

• एव (eva) - Emphasizes that only these two (vāsanā and avāsanā) are the causes. (only, just, indeed)

• कारणम् (kāraṇam) - The primary factor or origin leading to either bondage or liberation (mokṣa). (cause, reason, instrument)

• बन्धमोक्षयोः (bandhamokṣayoḥ) - Refers to the two contrasting states, one being the result of vāsanā, the other of avāsanā. (of bondage and liberation (mokṣa))

Words meanings and morphology

व्यवहारे (vyavahāre) - Refers to the external actions, dealings, or interactions of a person with the world. (in activity, in worldly affairs, in conduct)

(noun)

Locative, masculine, singular of vyavahāra

vyavahāra - conduct, action, activity, worldly affairs, business

From the root hṛ (to carry) with prefixes vi and ava.

Prefixes: vi+ava

Root: hṛ (class 1)

Note: Locative of place or context, indicating 'in the sphere of action'.

यथा (yathā) - Introduces a comparison, indicating 'in the same way that'. (as, just as, according to)

(indeclinable)

एव (eva) - Emphasizes the preceding word 'yathā', meaning 'just exactly as'. (only, just, indeed)

(indeclinable)

अज्ञः (ajñaḥ) - One who lacks true spiritual knowledge, often contrasted with a 'paṇḍita' (wise person). (an ignorant person, foolish)

(noun)

Nominative, masculine, singular of ajña

ajña - ignorant, foolish, an ignorant person

Derived from the negation prefix 'a' and the root jñā (to know).

Compound type : nañ-tatpuruṣa (a+jña)

• a – not, un-
  indeclinable
• jña – knowing, wise; a knower
  adjective (masculine)
  From the root jñā (to know).
  Root: jñā (class 9)

Note: Subject of the implied verb 'is'.

तथा (tathā) - Continues the comparison, indicating 'similarly, so also'. (so, just so, in that way)

(indeclinable)

एव (eva) - Emphasizes the preceding word 'tathā', meaning 'just exactly so'. (only, just, indeed)

(indeclinable)

खलु (khalu) - Adds emphasis and confirms the truth of the statement. (indeed, certainly, surely)

(indeclinable)

पण्डितः (paṇḍitaḥ) - One who possesses true spiritual knowledge and understanding. (a wise person, a scholar, learned)

(noun)

Nominative, masculine, singular of paṇḍita

paṇḍita - learned, wise, a scholar, a pundit

Note: Subject of the implied verb 'is'.

वासनावासने (vāsanāvāsane) - The presence of latent impressions (vāsanā) causes bondage, while their absence (avāsanā) leads to liberation (mokṣa). (inherent tendencies (vāsanā) and their absence, attachment and non-attachment)

(noun)

Nominative, feminine, dual of vāsanāvāsanā

vāsanāvāsanā - attachment and non-attachment, inherent tendency and its absence

Compound type : dvandva (vāsanā+avāsanā)

• vāsanā – impression, inclination, desire, attachment, latent tendency
  noun (feminine)
  From the root vas (to dwell, perfume), meaning a latent impression or predisposition.
  Root: vas (class 1)
• avāsanā – non-attachment, absence of latent impressions
  noun (feminine)
  From the negation prefix 'a' and vāsanā.
  Prefix: a

Note: Dual subject, referring to both vāsanā and avāsanā as causes.

एव (eva) - Emphasizes that only these two (vāsanā and avāsanā) are the causes. (only, just, indeed)

(indeclinable)

कारणम् (kāraṇam) - The primary factor or origin leading to either bondage or liberation (mokṣa). (cause, reason, instrument)

(noun)

Nominative, neuter, singular of kāraṇa

kāraṇa - cause, reason, instrument

From the root kṛ (to do).

Root: kṛ (class 8)

Note: Predicate noun, referring to the dual subject 'vāsanāvāsane'.

बन्धमोक्षयोः (bandhamokṣayoḥ) - Refers to the two contrasting states, one being the result of vāsanā, the other of avāsanā. (of bondage and liberation (mokṣa))

(noun)

Genitive, masculine, dual of bandhamokṣa

bandhamokṣa - bondage and liberation

Compound type : dvandva (bandha+mokṣa)

• bandha – bondage, fetter, tying
  noun (masculine)
  From the root bandh (to bind).
  Root: bandh (class 9)
• mokṣa – liberation, release, emancipation
  noun (masculine)
  From the root muc (to free, release).
  Root: muc (class 6)

Note: Genitive dual, indicating 'of bondage and of liberation'.