योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-18, verse-38

या योदेति विकल्पश्रीरप्रबुद्धाशयं प्रति ।
सर्वगत्वादनन्तत्वाच्चिद्व्योम्नः सा न सन्मयी ॥ ३८ ॥

yā yodeti vikalpaśrīraprabuddhāśayaṃ prati ,
sarvagatvādanantatvāccidvyomnaḥ sā na sanmayī 38

38. yā yaḥ ut eti vikalpa-śrīḥ aprabuddha-āśayam prati
sarva-gatvāt anantatvāt cit-vyomnaḥ sā na sat-mayī

38. yā yaḥ vikalpa-śrīḥ aprabuddha-āśayam prati ut eti
sā sarva-gatvāt anantatvāt cit-vyomnaḥ na sat-mayī

38. Whichever glorious display of mental conceptualization (vikalpa-śrī) appears to an unawakened mind, that is not truly real or substantial. This is because the expanse of consciousness (cit-vyoman) is all-pervading and infinite.

Words meanings summery:

• या (yā) - referring to any manifestation of 'vikalpa-śrī' (which, whatever)

• यः (yaḥ) - connects the relative pronoun 'yā' to the verb 'eti' (which, who)

• उत् (ut) - indicating emergence or rising (up, forth, out)

• एति (eti) - appears, becomes manifest (goes, comes, rises, appears)

• विकल्प-श्रीः (vikalpa-śrīḥ) - the alluring or seemingly real appearance of mental creations (the splendor or glory of mental constructs)

• अप्रबुद्ध-आशयम् (aprabuddha-āśayam) - referring to someone whose mind is not enlightened (towards an unawakened mind or intention)

• प्रति (prati) - to or for an unawakened mind (towards, against, in respect of)

• सर्व-गत्वात् (sarva-gatvāt) - explaining why mental constructs are not real in the context of all-pervading consciousness (due to omnipresence, because of being all-pervading)

• अनन्तत्वात् (anantatvāt) - explaining why mental constructs are not real in the context of infinite consciousness (due to infinitude, because of being endless)

• चित्-व्योम्नः (cit-vyomnaḥ) - referring to the infinite, all-pervading nature of pure consciousness (of the sky of consciousness, of the expanse of consciousness)

• सा (sā) - that (referring to 'vikalpa-śrīḥ') (that, she)

• न (na) - negation, indicating unreality (not, no)

• सत्-मयी (sat-mayī) - not possessing the true essence of reality (made of reality, truly real, substantial)

Words meanings and morphology

या (yā) - referring to any manifestation of 'vikalpa-śrī' (which, whatever)

(pronoun)

Nominative, feminine, singular of yad

yad - which, what, whatever

यः (yaḥ) - connects the relative pronoun 'yā' to the verb 'eti' (which, who)

(pronoun)

Nominative, masculine, singular of yad

yad - which, what, whatever

Note: Often used with 'ut' and 'eti' to mean 'which rises'. In this context, it takes the gender of 'vikalpa-śrīḥ' through sandhi.

उत् (ut) - indicating emergence or rising (up, forth, out)

(indeclinable)

Note: Prefix for the verb 'eti'.

एति (eti) - appears, becomes manifest (goes, comes, rises, appears)

(verb)

3rd person , singular, active, present (lat) of i

Present Active

Root i, 3rd person singular, present tense, active voice, parasmaipada. Combined with prefix 'ud' (ut).

Prefix: ud

Root: i (class 2)

विकल्प-श्रीः (vikalpa-śrīḥ) - the alluring or seemingly real appearance of mental creations (the splendor or glory of mental constructs)

(noun)

Nominative, feminine, singular of vikalpa-śrī

vikalpa-śrī - the beauty, glory, or splendor of mental conceptualizations

Compound of vikalpa and śrī.

Compound type : tatpuruṣa (vikalpa+śrī)

• vikalpa – mental construct, imagination, option, doubt, differentiation
  noun (masculine)
  Derived from root kḷp with prefix vi-.
  Prefix: vi
  Root: kḷp (class 1)
• śrī – splendor, glory, beauty, prosperity, wealth
  noun (feminine)

अप्रबुद्ध-आशयम् (aprabuddha-āśayam) - referring to someone whose mind is not enlightened (towards an unawakened mind or intention)

(noun)

Accusative, masculine, singular of aprabuddha-āśaya

aprabuddha-āśaya - one whose mind/intention is not awakened or enlightened

Compound of a (not) + prabuddha (awakened) + āśaya (mind).

Compound type : bahuvrīhi (a+prabuddha+āśaya)

• a – not, non-, un-
  prefix
• prabuddha – awakened, enlightened, fully aware
  adjective
  Past Passive Participle
  Past Passive Participle of the verb root budh with prefix pra-.
  Prefix: pra
  Root: budh (class 1)
• āśaya – mind, heart, intention, receptacle, abode
  noun (masculine)

Note: Governed by 'prati'.

प्रति (prati) - to or for an unawakened mind (towards, against, in respect of)

(indeclinable)

सर्व-गत्वात् (sarva-gatvāt) - explaining why mental constructs are not real in the context of all-pervading consciousness (due to omnipresence, because of being all-pervading)

(noun)

Ablative, neuter, singular of sarvagatva

sarvagatva - omnipresence, all-pervasiveness

Derived from sarva (all) + gata (gone, pervading) + tva (suffix for abstract noun).

Compound type : tatpuruṣa (sarva+gata+tva)

• sarva – all, every, whole
  adjective
• gata – gone, arrived, pervading
  adjective
  Past Passive Participle
  Past Passive Participle of the verb root gam (to go).
  Root: gam (class 1)
• tva – state of being, -ness
  suffix (neuter)
  Forms abstract nouns.

अनन्तत्वात् (anantatvāt) - explaining why mental constructs are not real in the context of infinite consciousness (due to infinitude, because of being endless)

(noun)

Ablative, neuter, singular of anantatva

anantatva - infinitude, endlessness

Derived from ananta (infinite) + tva (suffix for abstract noun).

Compound type : tatpuruṣa (ananta+tva)

• ananta – infinite, endless, boundless
  adjective
  Derived from a (not) + anta (end).
• tva – state of being, -ness
  suffix (neuter)
  Forms abstract nouns.

चित्-व्योम्नः (cit-vyomnaḥ) - referring to the infinite, all-pervading nature of pure consciousness (of the sky of consciousness, of the expanse of consciousness)

(noun)

Genitive, neuter, singular of cit-vyoman

cit-vyoman - the sky or expanse of consciousness

Compound of cit (consciousness) and vyoman (sky).

Compound type : tatpuruṣa (cit+vyoman)

• cit – consciousness, pure intelligence
  noun (feminine)
  Root: cit (class 1)
• vyoman – sky, heaven, atmosphere, space, ether
  noun (neuter)

सा (sā) - that (referring to 'vikalpa-śrīḥ') (that, she)

(pronoun)

Nominative, feminine, singular of tad

tad - that, he, she, it

न (na) - negation, indicating unreality (not, no)

(indeclinable)

सत्-मयी (sat-mayī) - not possessing the true essence of reality (made of reality, truly real, substantial)

(adjective)

Nominative, feminine, singular of sat-mayī

sat-mayī - composed of reality, truly existing, substantial

Compound of sat (real) and mayī (composed of).

Compound type : tatpuruṣa (sat+mayī)

• sat – existent, real, good, true
  adjective
  Present Active Participle
  Present Active Participle of the verb root as (to be).
  Root: as (class 2)
• mayī – made of, consisting of, full of
  suffix (feminine)
  Suffix -maya/-mayī/-mayam meaning 'made of' or 'consisting of'.