योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-148, verse-34

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साकाशानिलवह्निवारिधरणीलोकान्तराम्भोधरं सर्गादावपि कारणाननुभवाच्चित्तात्मकं केवलम् ।
नाम्ना वर्जितमेव बोधवपुषा संयुक्तमेवान्ततः शुद्धं वेदनमात्रमेव सकलं दृश्यं न वस्त्वन्तरम् ॥ ३४ ॥

sākāśānilavahnivāridharaṇīlokāntarāmbhodharaṃ sargādāvapi kāraṇānanubhavāccittātmakaṃ kevalam ,
nāmnā varjitameva bodhavapuṣā saṃyuktamevāntataḥ śuddhaṃ vedanamātrameva sakalaṃ dṛśyaṃ na vastvantaram 34

34. sākāśānilavahnivāridharaṇīlokāntarāmbhodharam sargādau
api kāraṇānanubhavāt cittātmakam kevalam nāmnā
varjitam eva bodhavapuṣā saṃyuktam eva antataḥ śuddham
vedanamātram eva sakalam dṛśyam na vastv antaram

34. sargādau api kāraṇānanubhavāt
sākāśānilavahnivāridharaṇīlokāntarāmbhodharam idam sakalam dṛśyam kevalam
cittātmakam nāmnā eva varjitam antataḥ bodhavapuṣā
eva saṃyuktam śuddham vedanamātram eva na vastv antaram

34. Even at the very beginning of creation (sarga), this entire phenomenal world, which encompasses space, wind, fire, water, earth, and all inter-worlds, including clouds, is solely of the nature of consciousness (cittātman) because no external cause is perceived. It is indeed devoid of [separate] names, yet it is ultimately united with the essence of knowledge (bodhavapus). The entire perceivable (dṛśya) is nothing but pure perception (vedanamātra) itself, and not a separate substance (vastu).

Words meanings summery:

(Scroll down for elaborated words morphology)

साकाशानिलवह्निवारिधरणीलोकान्तराम्भोधरम् (sākāśānilavahnivāridharaṇīlokāntarāmbhodharam) - encompasses space, wind, fire, water, earth, and all inter-worlds, including clouds (containing space, wind, fire, water, earth, and all worlds, and clouds within them)

सर्गादौ (sargādau) - at the very beginning of creation (sarga) (at the beginning of creation)

अपि (api) - even (even, also, too)

कारणाननुभवात् (kāraṇānanubhavāt) - because no external cause is perceived (due to the non-perception of a cause)

चित्तात्मकम् (cittātmakam) - solely of the nature of consciousness (cittātman) (of the nature of mind/consciousness, mental by nature)

केवलम् (kevalam) - solely (alone, only, pure, mere)

नाम्ना (nāmnā) - devoid of [separate] names (by name)

वर्जितम् (varjitam) - devoid of (devoid of, excluded, abandoned)

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

बोधवपुषा (bodhavapuṣā) - with the essence of knowledge (bodhavapus) (by the form/essence of knowledge/consciousness)

संयुक्तम् (saṁyuktam) - united with (joined, united, endowed with)

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

अन्ततः (antataḥ) - ultimately (finally, ultimately, at the end)

शुद्धम् (śuddham) - pure (pure, clean, clear)

वेदनमात्रम् (vedanamātram) - nothing but pure perception (vedanamātra) (mere perception, pure knowledge)

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

सकलम् (sakalam) - the entire (all, entire, whole)

दृश्यम् (dṛśyam) - the entire perceivable (dṛśya) (the visible, the perceivable, the phenomenal world)

न (na) - not (not, no)

वस्त्व् (vastv) - substance (vastu) (substance, thing, reality)

अन्तरम् (antaram) - separate (other, different, distinct)

Words meanings and morphology

साकाशानिलवह्निवारिधरणीलोकान्तराम्भोधरम् (sākāśānilavahnivāridharaṇīlokāntarāmbhodharam) - encompasses space, wind, fire, water, earth, and all inter-worlds, including clouds (containing space, wind, fire, water, earth, and all worlds, and clouds within them)

(adjective)

neuter, singular of sākāśānilavahnivāridharaṇīlokāntarāmbhodhara

sākāśānilavahnivāridharaṇīlokāntarāmbhodhara - having space, wind, fire, water, earth, inter-worlds, and clouds

Bahuvrihi compound, describes the world/consciousness

Compound type : bahuvrihi (sa+ākāśa+anila+vahni+vāri+dharaṇī+loka+antara+ambhodhara)

sa – with, together with
indeclinable
prefix
ākāśa – space, ether, sky
noun (masculine)
anila – wind, air
noun (masculine)
vahni – fire
noun (masculine)
vāri – water
noun (neuter)
dharaṇī – earth
noun (feminine)
loka – world, realm
noun (masculine)
antara – interval, interior, other, different
noun (neuter)
ambhodhara – cloud (water-bearer)
noun (masculine)
compound ambhas (water) + dhara (bearer)

Note: Qualifies `dṛśyam` or the implied subject. Here, it could be nominative, acting as a predicate or describing the unstated subject `idam`.

सर्गादौ (sargādau) - at the very beginning of creation (sarga) (at the beginning of creation)

(noun)

Locative, masculine, singular of sargādi

sargādi - beginning of creation

Tatpurusha compound 'sarga' + 'ādi'

Compound type : tatpurusha (sarga+ādi)

sarga – creation, emanation
noun (masculine)
from root sṛj- 'to create'
Root: sṛj (class 6)
ādi – beginning, start
noun (masculine)

Note: Adverbial locative of time

अपि (api) - even (even, also, too)

(indeclinable)

Note: Emphasizes the preceding word

कारणाननुभवात् (kāraṇānanubhavāt) - because no external cause is perceived (due to the non-perception of a cause)

(noun)

Ablative, masculine, singular of kāraṇānanubhava

kāraṇānanubhava - non-perception of a cause

Tatpurusha compound 'kāraṇa' + 'ananubhava'

Compound type : tatpurusha (kāraṇa+ananubhava)

kāraṇa – cause, reason
noun (neuter)
from root kṛ- 'to do, make'
Root: kṛ (class 8)
ananubhava – non-perception, non-experience
noun (masculine)
negative 'a' + 'anubhava' (experience/perception)
Prefix: a
Root: bhū (class 1)

Note: Indicates reason/cause

चित्तात्मकम् (cittātmakam) - solely of the nature of consciousness (cittātman) (of the nature of mind/consciousness, mental by nature)

(adjective)

Nominative, neuter, singular of cittātmakam

cittātmakam - of the nature of mind/consciousness

Tatpurusha compound 'citta' + 'ātman'

Compound type : tatpurusha (citta+ātman)

citta – mind, thought, consciousness
noun (neuter)
Past Passive Participle of cit- 'to perceive, think'
Root: cit (class 1)
ātman – self, soul, essence, nature
noun (masculine)

Note: Predicate for `dṛśyam`

केवलम् (kevalam) - solely (alone, only, pure, mere)

(adjective)

Nominative, neuter, singular of kevala

kevala - alone, only, pure, mere, absolute

Note: Qualifies `cittātmakam`

नाम्ना (nāmnā) - devoid of [separate] names (by name)

(noun)

Instrumental, neuter, singular of nāman

nāman - name

Note: Used with `varjitam`

वर्जितम् (varjitam) - devoid of (devoid of, excluded, abandoned)

(adjective)

Nominative, neuter, singular of varjita

varjita - excluded, abandoned, devoid of

Past Passive Participle

from root vṛj- 'to abandon'

Root: vṛj (class 10)

Note: Predicate

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

(indeclinable)

Note: Emphatic particle

बोधवपुषा (bodhavapuṣā) - with the essence of knowledge (bodhavapus) (by the form/essence of knowledge/consciousness)

(noun)

Instrumental, neuter, singular of bodhavapus

bodhavapus - body/form/essence of knowledge or consciousness

Tatpurusha compound 'bodha' + 'vapus'

Compound type : tatpurusha (bodha+vapus)

bodha – knowledge, understanding, consciousness, awakening
noun (masculine)
from root budh- 'to know, awaken'
Root: budh (class 1)
vapus – form, body, essence
noun (neuter)

Note: Means by which it is joined

संयुक्तम् (saṁyuktam) - united with (joined, united, endowed with)

(adjective)

Nominative, neuter, singular of saṃyukta

saṁyukta - joined, united, endowed with, connected

Past Passive Participle

from sam-yuj- 'to join together'

Prefix: sam

Root: yuj (class 7)

Note: Predicate

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

(indeclinable)

Note: Emphatic particle

अन्ततः (antataḥ) - ultimately (finally, ultimately, at the end)

(indeclinable)

Note: Adverb

शुद्धम् (śuddham) - pure (pure, clean, clear)

(adjective)

Nominative, neuter, singular of śuddha

śuddha - pure, clean, clear, faultless

Past Passive Participle

from root śudh- 'to purify'

Root: śudh (class 4)

Note: Qualifies `vedanamātram`

वेदनमात्रम् (vedanamātram) - nothing but pure perception (vedanamātra) (mere perception, pure knowledge)

(noun)

Nominative, neuter, singular of vedanamātra

vedanamātra - mere perception, pure knowledge

Tatpurusha compound 'vedana' + 'mātra'

Compound type : tatpurusha (vedana+mātra)

vedana – perception, knowledge, sensation
noun (neuter)
from root vid- 'to know, perceive'
Root: vid (class 2)
mātra – mere, only, consisting of
adjective (neuter)

Note: Predicate for `dṛśyam`

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

(indeclinable)

Note: Emphatic particle

सकलम् (sakalam) - the entire (all, entire, whole)

(adjective)

Nominative, neuter, singular of sakala

sakala - all, entire, whole, complete

prefix 'sa' + 'kala' (part)

Note: Qualifies `dṛśyam`

दृश्यम् (dṛśyam) - the entire perceivable (dṛśya) (the visible, the perceivable, the phenomenal world)

(noun)