योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-184, verse-4

कुन्ददन्त उवाच ।
एकस्मिन्विमले शान्ते शिवे परमकारणे ।
कथं स्वभावसंसिद्धा नानाता वास्तवी स्थिता ॥ ४ ॥

kundadanta uvāca ,
ekasminvimale śānte śive paramakāraṇe ,
kathaṃ svabhāvasaṃsiddhā nānātā vāstavī sthitā 4

4. kundadantaḥ uvāca ekasmin vimale śānte śive parama-kāraṇe
kathaṃ svabhāva-saṃsiddhā nānātā vāstavī sthitā

4. kundadantaḥ uvāca.
ekasmin vimale śānte śive parama-kāraṇe (sati),
vāstavī svabhāva-saṃsiddhā nānātā kathaṃ sthitā (bhavati)?

4. Kundadanta said: "How can real diversity, naturally arising, exist in that one, pure, peaceful, auspicious, supreme cause?"

Words meanings summery:

• कुन्ददन्तः (kundadantaḥ) - The proper name of the speaker, Kundadanta, posing a question. (Kundadanta)

• उवाच (uvāca) - said, spoke

• एकस्मिन् (ekasmin) - Refers to the singular, undivided nature of the ultimate reality or Brahman. (in one, in a single)

• विमले (vimale) - Describes the pristine quality of the supreme cause. (in the pure, in the stainless)

• शान्ते (śānte) - Describes the serene and undisturbed nature of the supreme cause. (in the peaceful, in the tranquil)

• शिवे (śive) - Describes the inherently benevolent and propitious quality of the supreme cause. (in the auspicious, in the benign)

• परम-कारणे (parama-kāraṇe) - The ultimate source or origin of everything, a common epithet for Brahman or ultimate reality. (in the supreme cause)

• कथं (kathaṁ) - An interrogative adverb expressing doubt or inquiry about the coexistence of unity and diversity. (how? in what manner?)

• स्वभाव-संसिद्धा (svabhāva-saṁsiddhā) - Describes diversity as arising from the intrinsic nature (svabhāva) of reality itself. (naturally accomplished, inherently established)

• नानाता (nānātā) - The state of being many and varied, contrasting with the oneness of the supreme cause. (diversity, multiplicity, variety)

• वास्तवी (vāstavī) - Emphasizes the genuine existence of this diversity, making the philosophical problem sharper. (real, actual, true)

• स्थिता (sthitā) - Asks how diversity can be 'situated' or 'exist' within a singular ultimate reality. (situated, existing, abiding)

Words meanings and morphology

कुन्ददन्तः (kundadantaḥ) - The proper name of the speaker, Kundadanta, posing a question. (Kundadanta)

(proper noun)

Nominative, masculine, singular of kundadanta

kundadanta - having teeth like jasmine buds; name of a sage

उवाच (uvāca) - said, spoke

(verb)

3rd person , singular, active, perfect (liṭ) of vac

Perfect Tense (Liṭ Lakāra)

Root `vac` takes `uvāca` form in the perfect tense (3rd person singular active).

Root: vac (class 2)

एकस्मिन् (ekasmin) - Refers to the singular, undivided nature of the ultimate reality or Brahman. (in one, in a single)

(pronoun)

Locative, masculine, singular of eka

eka - one, single, unique

विमले (vimale) - Describes the pristine quality of the supreme cause. (in the pure, in the stainless)

(adjective)

Locative, masculine, singular of vimala

vimala - pure, clean, stainless, immaculate

Prefix: vi

Root: mal (class 1)

शान्ते (śānte) - Describes the serene and undisturbed nature of the supreme cause. (in the peaceful, in the tranquil)

(adjective)

Locative, masculine, singular of śānta

śānta - peaceful, tranquil, calm, quiet

Past Passive Participle (kta pratyaya)

Derived from root `śam` ('to be calm, cease').

Root: śam (class 4)

शिवे (śive) - Describes the inherently benevolent and propitious quality of the supreme cause. (in the auspicious, in the benign)

(adjective)

Locative, masculine, singular of śiva

śiva - auspicious, propitious, benevolent; often referring to the deity Shiva

परम-कारणे (parama-kāraṇe) - The ultimate source or origin of everything, a common epithet for Brahman or ultimate reality. (in the supreme cause)

(noun)

Locative, neuter, singular of parama-kāraṇa

parama-kāraṇa - supreme cause, ultimate reason

Compound type : karmadharaya (parama+kāraṇa)

• parama – supreme, highest, ultimate
  adjective (neuter)
• kāraṇa – cause, reason, instrument
  noun (neuter)
  Root: kṛ (class 8)

कथं (kathaṁ) - An interrogative adverb expressing doubt or inquiry about the coexistence of unity and diversity. (how? in what manner?)

(indeclinable)

स्वभाव-संसिद्धा (svabhāva-saṁsiddhā) - Describes diversity as arising from the intrinsic nature (svabhāva) of reality itself. (naturally accomplished, inherently established)

(adjective)

Nominative, feminine, singular of svabhāva-saṃsiddha

svabhāva-saṁsiddha - naturally accomplished, inherently perfect/established

Compound type : tatpurusha (svabhāva+saṃsiddha)

• svabhāva – intrinsic nature (svabhāva), inherent quality, temperament
  noun (masculine)
  Prefix: sva
  Root: bhū (class 1)
• saṃsiddha – perfected, accomplished, established, innate
  participle (feminine)
  Past Passive Participle
  From root `sidh` ('to succeed, be accomplished') with prefix `sam`.
  Prefix: sam
  Root: sidh (class 1)

नानाता (nānātā) - The state of being many and varied, contrasting with the oneness of the supreme cause. (diversity, multiplicity, variety)

(noun)

Nominative, feminine, singular of nānātā

nānātā - diversity, multiplicity, variety

Derived from `nānā` ('diverse') with the suffix `tā`.

वास्तवी (vāstavī) - Emphasizes the genuine existence of this diversity, making the philosophical problem sharper. (real, actual, true)

(adjective)

Nominative, feminine, singular of vāstavī

vāstavī - real, actual, true, substantial

Feminine form of `vastava` ('real').

स्थिता (sthitā) - Asks how diversity can be 'situated' or 'exist' within a singular ultimate reality. (situated, existing, abiding)

(participle)

Nominative, feminine, singular of sthita

sthita - standing, situated, existing, firm, established

Past Passive Participle (kta pratyaya)

Derived from root `sthā` ('to stand, exist') and suffix `kta`.

Root: sthā (class 1)