योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-190, verse-23

श्रीवसिष्ठ उवाच ।
कार्यकारणताभावाद्भावाभावौ स्त एव नो ।
इदं च चेत्यते यद्यत्स्वात्मा चेतति चेतितम् ॥ २३ ॥

śrīvasiṣṭha uvāca ,
kāryakāraṇatābhāvādbhāvābhāvau sta eva no ,
idaṃ ca cetyate yadyatsvātmā cetati cetitam 23

23. śrīvasiṣṭhaḥ uvāca kāryakāraṇatā abhāvāt bhāva abhāvau
staḥ eva na idam ca cetyate yat yat svātmā cetati cetitam

23. śrīvasiṣṭhaḥ uvāca kāryakāraṇatā abhāvāt eva na bhāva
abhāvau staḥ ca yat yat idam cetyate svātmā cetitam cetati

23. Shri Vasistha said: Due to the absence of the relationship of cause and effect, the notions of existence and non-existence themselves do not truly exist. And whatever is perceived, the very self (ātman) perceives that perceived object.

Words meanings summery:

• श्रीवसिष्ठः (śrīvasiṣṭhaḥ) - The sage Vasistha, the speaker (Shri Vasistha)

• उवाच (uvāca) - said, spoke

• कार्यकारणता (kāryakāraṇatā) - the state of being cause and effect, causality

• अभावात् (abhāvāt) - due to the lack of true causality (from absence, due to non-existence)

• भाव (bhāva) - the concept of existence (existence, being)

• अभावौ (abhāvau) - the concept of non-existence (non-existence, absence)

• स्तः (staḥ) - they are, they exist

• एव (eva) - emphatic particle (indeed, only, just)

• न (na) - negates the existence of bhāvābhāvau (not)

• इदम् (idam) - this (phenomenal world or perceived object) (this)

• च (ca) - and, also

• चेत्यते (cetyate) - is perceived, is thought

• यत् (yat) - which, whatever

• यत् (yat) - emphasizes 'whatever' (which, whatever)

• स्वात्मा (svātmā) - the universal self (ātman) that perceives (the self (ātman), one's own self)

• चेतति (cetati) - perceives, understands, is conscious

• चेतितम् (cetitam) - that which is made an object of perception (perceived, thought, known (thing))

Words meanings and morphology

श्रीवसिष्ठः (śrīvasiṣṭhaḥ) - The sage Vasistha, the speaker (Shri Vasistha)

(proper noun)

Nominative, masculine, singular of śrīvasiṣṭha

śrīvasiṣṭha - Venerable Vasistha; a revered sage

उवाच (uvāca) - said, spoke

(verb)

3rd person , singular, active, perfect (lit) of uvāca

perfect active

3rd person singular perfect active of √vac (to speak)

Root: vac (class 2)

कार्यकारणता (kāryakāraṇatā) - the state of being cause and effect, causality

(noun)

Nominative, feminine, singular of kāryakāraṇatā

kāryakāraṇatā - causality, the state of being cause and effect

abstract noun formed from kāryakāraṇa (cause and effect) + -tā (suffix)

Compound type : tatpurusha (kārya+kāraṇa+tā)

• kārya – effect, result, work, to be done
  noun (neuter)
  gerundive
  gerundive of √kṛ (to do)
  Root: kṛ (class 8)
• kāraṇa – cause, reason, instrument
  noun (neuter)
  from √kṛ (to do)
  Root: kṛ (class 8)
• tā – suffix forming abstract feminine nouns
  suffix (feminine)

अभावात् (abhāvāt) - due to the lack of true causality (from absence, due to non-existence)

(noun)

Ablative, masculine, singular of abhāva

abhāva - absence, non-existence, annihilation

compound of 'a' (not) and 'bhāva' (existence)

Compound type : nañ-tatpuruṣa (a+bhāva)

• a – not, non-
  prefix
• bhāva – being, existence, state, feeling
  noun (masculine)
  from √bhū (to be, become)
  Root: bhū (class 1)

भाव (bhāva) - the concept of existence (existence, being)

(noun)

Nominative, masculine, singular of bhāva

bhāva - being, existence, state, feeling

from √bhū (to be, become)

Root: bhū (class 1)

Note: Part of a Dvandva compound 'bhāvābhāvau'

अभावौ (abhāvau) - the concept of non-existence (non-existence, absence)

(noun)

Nominative, masculine, dual of abhāva

abhāva - absence, non-existence, annihilation

compound of 'a' (not) and 'bhāva' (existence)

Compound type : nañ-tatpuruṣa (a+bhāva)

• a – not, non-
  prefix
• bhāva – being, existence, state, feeling
  noun (masculine)
  from √bhū (to be, become)
  Root: bhū (class 1)

Note: Part of a Dvandva compound 'bhāvābhāvau', nominative dual.

स्तः (staḥ) - they are, they exist

(verb)

3rd person , dual, active, present (lat) of as

present active

3rd person dual present active of √as (to be)

Root: as (class 2)

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

(indeclinable)

न (na) - negates the existence of bhāvābhāvau (not)

(indeclinable)

इदम् (idam) - this (phenomenal world or perceived object) (this)

(pronoun)

Nominative, neuter, singular of idam

idam - this

च (ca) - and, also

(indeclinable)

चेत्यते (cetyate) - is perceived, is thought

(verb)

3rd person , singular, passive, present (lat) of cit

present passive

3rd person singular present passive of √cit (to perceive)

Root: cit (class 1)

यत् (yat) - which, whatever

(pronoun)

Nominative, neuter, singular of yat

yat - who, which, what

यत् (yat) - emphasizes 'whatever' (which, whatever)

(pronoun)

Nominative, neuter, singular of yat

yat - who, which, what

Note: Repetition emphasizes 'whatever'.

स्वात्मा (svātmā) - the universal self (ātman) that perceives (the self (ātman), one's own self)

(noun)

Nominative, masculine, singular of svātman

svātman - one's own self, the self, the (individual or universal) soul

compound of 'sva' (own) and 'ātman' (self)

Compound type : tatpurusha (sva+ātman)

• sva – own, self, one's own
  pronoun (masculine)
• ātman – self, soul, spirit, individual soul, universal self (ātman)
  noun (masculine)

चेतति (cetati) - perceives, understands, is conscious

(verb)

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

present active

3rd person singular present active of √cit (to perceive)

Root: cit (class 1)

चेतितम् (cetitam) - that which is made an object of perception (perceived, thought, known (thing))

(adjective)

Accusative, neuter, singular of cetita

cetita - perceived, thought, known

past passive participle

past passive participle of √cit (to perceive)

Root: cit (class 1)