योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-137, verse-60

कारणाज्जगदुत्पन्नं न ब्रह्मेत्थमवस्थितम् ।
जगत्तया शान्तमजं बोध इत्येव तुर्यता ॥ ६० ॥

kāraṇājjagadutpannaṃ na brahmetthamavasthitam ,
jagattayā śāntamajaṃ bodha ityeva turyatā 60

60. kāraṇāt jagat utpannam na brahma ittham avasthitam.
jagat-tayā śāntam ajam bodhaḥ iti eva turyatā.

60. jagat kāraṇāt utpannam na [bhavati].
brahma ittham avasthitam na [bhavati].
jagat-tayā śāntam ajam [iti] bodhaḥ eva turyatā [asti].

60. The world (jagat) is not produced from a cause (kāraṇa), nor is (the ultimate reality, brahman) established in such a manner (as a cause or effect). The fourth state (turyatā) is precisely this understanding (bodha): that the world is inherently peaceful and unborn.

Words meanings summery:

• कारणात् (kāraṇāt) - from a cause, due to a reason

• जगत् (jagat) - the phenomenal world (jagat) (world, universe, moving)

• उत्पन्नम् (utpannam) - produced, arisen, born

• न (na) - not, no

• ब्रह्म (brahma) - the supreme reality (brahman), which is beyond cause and effect (brahman, ultimate reality)

• इत्थम् (ittham) - in the manner of being produced from a cause or being an effect (thus, in this manner, so)

• अवस्थितम् (avasthitam) - established as a cause or effect (which Brahman is not) (situated, standing, established, existing)

• जगत्-तया (jagat-tayā) - in terms of its true nature as world (by the nature of the world, by world-ness)

• शान्तम् (śāntam) - peaceful, calm, quiescent, appeased

• अजम् (ajam) - unborn, unoriginated

• बोधः (bodhaḥ) - understanding, knowledge, enlightenment

• इति (iti) - introduces the explanatory clause about the nature of the world (thus, so, indicating a quote or explanation)

• एव (eva) - emphasizes that the understanding (bodha) is the turyatā (indeed, only, just, precisely)

• तुर्यता (turyatā) - the essential nature or state of turīyaka (the state of being the fourth)

Words meanings and morphology

कारणात् (kāraṇāt) - from a cause, due to a reason

(noun)

Ablative, neuter, singular of kāraṇa

kāraṇa - cause, reason, instrument

From root 'kṛ' (to do) + suffix 'ana'.

Root: kṛ (class 8)

जगत् (jagat) - the phenomenal world (jagat) (world, universe, moving)

(noun)

neuter, singular of jagat

jagat - world, universe, moving

Present Active Participle

From root 'gam' (to go) in reduplicated form, + suffix 'śatṛ'. Here substantivized.

Root: gam (class 1)

Note: Represents the phenomenal, changing world.

उत्पन्नम् (utpannam) - produced, arisen, born

(adjective)

neuter, singular of utpanna

utpanna - produced, arisen, born

Past Passive Participle

From prefix 'ut' + root 'pad' (to go) + suffix 'kta'.

Prefix: ut

Root: pad (class 4)

न (na) - not, no

(indeclinable)

ब्रह्म (brahma) - the supreme reality (brahman), which is beyond cause and effect (brahman, ultimate reality)

(noun)

Nominative, neuter, singular of brahman

brahman - the ultimate reality, the absolute (brahman), the Self (ātman), sacred knowledge

From root 'bṛh' (to grow, expand).

Root: bṛh (class 1)

Note: In Advaita, Brahman is uncaused and without attributes or modifications.

इत्थम् (ittham) - in the manner of being produced from a cause or being an effect (thus, in this manner, so)

(indeclinable)

From 'idam' (this) + 'thā' (manner suffix).

अवस्थितम् (avasthitam) - established as a cause or effect (which Brahman is not) (situated, standing, established, existing)

(adjective)

Nominative, neuter, singular of avasthita

avasthita - situated, standing, established, existing

Past Passive Participle

From prefix 'ava' + root 'sthā' (to stand) + suffix 'kta'.

Prefix: ava

Root: sthā (class 1)

जगत्-तया (jagat-tayā) - in terms of its true nature as world (by the nature of the world, by world-ness)

(noun)

Instrumental, feminine, singular of jagat-tā

jagat-tā - world-ness, the nature of being the world

From 'jagat' (world) + suffix 'tā' (abstract noun forming suffix).

Compound type : śaṣṭhī-tatpuruṣa (jagat+tā)

• jagat – world, universe
  noun (neuter)
  Present Active Participle
  From root 'gam' (to go) + śatṛ
  Root: gam (class 1)
• tā – -ness, -hood, state of being
  suffix forming noun (feminine)
  Abstract noun forming suffix

Note: This instrumental refers to the inherent nature of the world.

शान्तम् (śāntam) - peaceful, calm, quiescent, appeased

(adjective)

neuter, singular of śānta

śānta - peaceful, calm, quiescent, appeased

Past Passive Participle

From root 'śam' (to be calm, cease) + suffix 'kta'.

Root: śam (class 4)

अजम् (ajam) - unborn, unoriginated

(adjective)

neuter, singular of aja

aja - unborn, unoriginated

Compound of 'a' (not) + root 'jan' (to be born).

Compound type : nañ-tatpuruṣa (a+ja)

• a – not, un-
  prefix
• ja – born, produced
  adjective
  Past Passive Participle (derived form)
  From root 'jan' (to be born)
  Root: jan (class 4)

बोधः (bodhaḥ) - understanding, knowledge, enlightenment

(noun)

Nominative, masculine, singular of bodha

bodha - understanding, knowledge, enlightenment, awakening (bodha)

From root 'budh' (to know, awaken).

Root: budh (class 1)

इति (iti) - introduces the explanatory clause about the nature of the world (thus, so, indicating a quote or explanation)

(indeclinable)

एव (eva) - emphasizes that the understanding (bodha) is the turyatā (indeed, only, just, precisely)

(indeclinable)

तुर्यता (turyatā) - the essential nature or state of turīyaka (the state of being the fourth)

(noun)

Nominative, feminine, singular of turyatā

turyatā - the state of being the fourth, the fourth state (turyatā)

From 'turiya' (fourth) + suffix 'tā' (abstract noun forming suffix).