योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-161, verse-8

परिज्ञातमिदं यावत्सर्वं चिद्व्योममात्रकम् ।
दृश्यं जगद्भवद्बुद्धं न सन्नासत्किमुच्यते ॥ ८ ॥

parijñātamidaṃ yāvatsarvaṃ cidvyomamātrakam ,
dṛśyaṃ jagadbhavadbuddhaṃ na sannāsatkimucyate 8

8. parijñātam idam yāvat sarvam cit-vyoma-mātrakam
dṛśyam jagat bhavat buddham na sat na asat kim ucyate

8. yāvat idam sarvam cit-vyoma-mātrakam parijñātam,
(tāvat) dṛśyam jagat bhavat buddham (asti); (ataḥ) na sat,
na asat (iti) kim ucyate?

8. As long as all this is understood as merely the space of consciousness (cit-vyoma), then this visible world, which is perceived by you, is said to be neither existent nor non-existent. What is it then called?

Words meanings summery:

• परिज्ञातम् (parijñātam) - fully understood (completely known, fully understood, clearly perceived)

• इदम् (idam) - this (phenomenal world) (this, here)

• यावत् (yāvat) - as long as (as long as, as far as, to the extent that)

• सर्वम् (sarvam) - all (of this) (all, every, whole)

• चित्-व्योम-मात्रकम् (cit-vyoma-mātrakam) - merely the space of consciousness (cit-vyoma) (merely the space of consciousness, only the ether of consciousness)

• दृश्यम् (dṛśyam) - visible (phenomenal) (visible, perceptible, the seen)

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

• भवत् (bhavat) - by you (implied listener/seeker) (you (respectful), being, existing)

• बुद्धम् (buddham) - perceived (by you) (known, understood, perceived)

• न (na) - not (not, no)

• सत् (sat) - existent (existent, real, good)

• न (na) - not (not, no)

• असत् (asat) - non-existent (non-existent, unreal, bad)

• किम् (kim) - what (is it then said to be)? (what, how, why)

• उच्यते (ucyate) - is it said (is said, is called)

Words meanings and morphology

परिज्ञातम् (parijñātam) - fully understood (completely known, fully understood, clearly perceived)

(adjective)

Nominative, neuter, singular of parijñāta

parijñāta - completely known, fully understood, clearly perceived

Past Passive Participle

Derived from root jñā (to know) with prefix pari (completely, thoroughly).

Prefix: pari

Root: jñā (class 9)

Note: Used as predicate with 'idam sarvam'.

इदम् (idam) - this (phenomenal world) (this, here)

(pronoun)

Nominative, neuter, singular of idam

idam - this

यावत् (yāvat) - as long as (as long as, as far as, to the extent that)

(indeclinable)

Root: yā (class 2)

Note: Functions as a correlative conjunction with an implied 'tāvat'.

सर्वम् (sarvam) - all (of this) (all, every, whole)

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, every, whole

Note: Adjective modifying 'idam'.

चित्-व्योम-मात्रकम् (cit-vyoma-mātrakam) - merely the space of consciousness (cit-vyoma) (merely the space of consciousness, only the ether of consciousness)

(adjective)

Nominative, neuter, singular of cit-vyoma-mātraka

cit-vyoma-mātraka - merely the space of consciousness

Compound type : tatpurusha (cit+vyoma+mātraka)

• cit – consciousness, knowledge, intelligence
  noun (feminine)
  Root: cit (class 1)
• vyoma – sky, ether, space
  noun (neuter)
  Root: vyu
• mātraka – merely, only, consisting only of
  adjective (neuter)
  Derived from mātra (measure, only) with suffix -ka.

Note: Adjective modifying 'idam sarvam'.

दृश्यम् (dṛśyam) - visible (phenomenal) (visible, perceptible, the seen)

(adjective)

Nominative, neuter, singular of dṛśya

dṛśya - visible, perceptible, that which is seen

Gerundive

From root dṛś (to see) with suffix -ya. Means 'to be seen'.

Root: dṛś (class 1)

Note: Modifies 'jagat'.

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

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, that which moves

Present Active Participle

From root gam (to go) with reduplication and participial suffix.

Root: gam (class 1)

Note: Subject of the second clause.

भवत् (bhavat) - by you (implied listener/seeker) (you (respectful), being, existing)

(pronoun)

Nominative, neuter, singular of bhavat

bhavat - your, by you (respectful pronoun), being, existing (present participle)

Originally a present participle of bhū (to be), often used as a respectful second-person pronoun, here in genitive or instrumental sense.

Root: bhū (class 1)

बुद्धम् (buddham) - perceived (by you) (known, understood, perceived)

(adjective)

Nominative, neuter, singular of buddha

buddha - known, understood, perceived, awakened

Past Passive Participle

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

Root: budh (class 1)

Note: Qualifies 'jagat', implies perception by someone.

न (na) - not (not, no)

(indeclinable)

सत् (sat) - existent (existent, real, good)

(adjective)

Nominative, neuter, singular of sat

sat - existent, real, good, truth

Present Active Participle

From root as (to be).

Root: as (class 2)

Note: Used substantively (as a noun) meaning 'that which exists'.

न (na) - not (not, no)

(indeclinable)

असत् (asat) - non-existent (non-existent, unreal, bad)

(adjective)

Nominative, neuter, singular of asat

asat - non-existent, unreal, false, bad

Present Active Participle (negative)

From root as (to be) with negative prefix a-.

Compound type : nañ-tatpurusha (a+sat)

• a – not, non-
  indeclinable
  Negative particle prefix.
• sat – existent, real
  adjective (neuter)
  Present Active Participle
  From root as (to be).
  Root: as (class 2)

किम् (kim) - what (is it then said to be)? (what, how, why)

(interrogative pronoun)

उच्यते (ucyate) - is it said (is said, is called)

(verb)

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

Present Passive

From root vac (to speak), irregular passive formation (vac becomes uc).

Root: vac (class 2)