योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-190, verse-26

श्रीराम उवाच ।
चिन्मात्रं तदनाद्यन्तं चेत्यं चेतयते तदा ।
तदिदं जगदाभानं कुतः स्याच्चेत्यसंभवः ॥ २६ ॥

śrīrāma uvāca ,
cinmātraṃ tadanādyantaṃ cetyaṃ cetayate tadā ,
tadidaṃ jagadābhānaṃ kutaḥ syāccetyasaṃbhavaḥ 26

26. śrīrāma uvāca | cinmātram tat anādyantam cetyam cetayate
tadā | tat idam jagadābhānam kutaḥ syāt cetyasaṃbhavaḥ ||

26. śrīrāma uvāca yadi tat anādyantam cinmātram tadā cetyam cetayate,
[tarhi] tat idam jagadābhānam kutaḥ syāt,
ca cetyasaṃbhavaḥ kutaḥ [syāt]?

26. Shri Rama asked: If that which is pure consciousness (cinmātra), without beginning or end, cognizes the object of cognition (cetya), then from where does this appearance of the world arise, and how can there be an origin for any object of cognition?

Words meanings summery:

• श्रीराम (śrīrāma) - Shri Rama

• उवाच (uvāca) - said, spoke

• चिन्मात्रम् (cinmātram) - refers to Brahman or ultimate reality as essentially consciousness. (pure consciousness, merely consciousness)

• तत् (tat) - Refers to the ultimate reality or pure consciousness (cinmātra). (that, it)

• अनाद्यन्तम् (anādyantam) - describing the nature of pure consciousness (cinmātra). (without beginning or end, eternal)

• चेत्यम् (cetyam) - refers to anything that is perceived or thought by consciousness. (the object of cognition, the knowable, that which is to be perceived or thought.)

• चेतयते (cetayate) - The action of consciousness upon an object. (cognizes, makes conscious, causes to perceive)

• तदा (tadā) - introduces the consequence or a logical step. (then, at that time)

• तत् (tat) - Refers to the ultimate reality or pure consciousness (cinmātra). (that, it)

• इदम् (idam) - refers to the perceptible world. (this, this world)

• जगदाभानम् (jagadābhānam) - Refers to the perceived reality of the universe. (the appearance of the world, the manifestation of the world.)

• कुतः (kutaḥ) - interrogative, asking about the origin or cause. (from where, how, why)

• स्यात् (syāt) - expresses a hypothetical possibility or question. (would be, might be, may be, should be)

• चेत्यसंभवः (cetyasaṁbhavaḥ) - The question about how objects of cognition can come into existence. (origin/possibility of the knowable/object of consciousness.)

Words meanings and morphology

श्रीराम (śrīrāma) - Shri Rama

(proper noun)

Nominative, masculine, singular of śrīrāma

śrīrāma - An epithet of Rama, a revered figure.

Compound type : tatpuruṣa (śrī+rāma)

• śrī – glory, wealth, beauty, prosperity
  noun (feminine)
• rāma – Rama (a Hindu deity), pleasing, charming
  proper noun (masculine)

उवाच (uvāca) - said, spoke

(verb)

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

Perfect tense, 3rd person singular, active voice

Irregular perfect form from root √vac

Root: vac (class 2)

चिन्मात्रम् (cinmātram) - refers to Brahman or ultimate reality as essentially consciousness. (pure consciousness, merely consciousness)

(adjective)

Nominative, neuter, singular of cinmātra

cinmātra - consisting merely of thought or consciousness, pure consciousness.

Compound of cit (consciousness) and mātra (mere, only); internal sandhi t + m -> nm.

Compound type : karmadhāraya (cit+mātra)

• cit – consciousness, thought, intelligence
  noun (feminine)
• mātra – mere, only, measure
  adjective (neuter)

तत् (tat) - Refers to the ultimate reality or pure consciousness (cinmātra). (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it, he, she

Note: Sandhi form of `tad` (neuter nominative singular).

अनाद्यन्तम् (anādyantam) - describing the nature of pure consciousness (cinmātra). (without beginning or end, eternal)

(adjective)

Nominative, neuter, singular of anādyanta

anādyanta - without beginning or end, eternal, infinite.

Negative compound (nañ-tatpuruṣa) of ādya-anta (beginning and end).

Compound type : nañ-tatpuruṣa (an+ādi+anta)

• an – not, un-
  indeclinable
  negative prefix
• ādi – beginning, start
  noun (masculine)
• anta – end, limit
  noun (masculine)

चेत्यम् (cetyam) - refers to anything that is perceived or thought by consciousness. (the object of cognition, the knowable, that which is to be perceived or thought.)

(adjective)

Nominative, neuter, singular of cetya

cetya - knowable, conceivable, that which is to be perceived or thought.

Gerundive

From root √cit (to perceive, know) + -ya suffix for gerundive (kartṛ-karmaṇaś ca).

Root: cit (class 10)

चेतयते (cetayate) - The action of consciousness upon an object. (cognizes, makes conscious, causes to perceive)

(verb)

3rd person , singular, middle, present (lat) of cet

Present tense, 3rd person singular, middle voice (ātmanepada)

Denominative/causative verb from root √cit (class 10, cetayati/cetayate)

Root: cit (class 10)

तदा (tadā) - introduces the consequence or a logical step. (then, at that time)

(indeclinable)

From pronoun `tad` + suffix `dā` for time.

तत् (tat) - Refers to the ultimate reality or pure consciousness (cinmātra). (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it, he, she

Note: Sandhi form of `tad` (neuter nominative singular).

इदम् (idam) - refers to the perceptible world. (this, this world)

(pronoun)

Nominative, neuter, singular of idam

idam - this, this world, this here.

From stem `idam`.

जगदाभानम् (jagadābhānam) - Refers to the perceived reality of the universe. (the appearance of the world, the manifestation of the world.)

(noun)

Nominative, neuter, singular of jagadābhāna

jagadābhāna - the appearance of the world, worldly manifestation.

Compound of jagat (world) and ābhāna (appearance).

Compound type : ṣaṣṭhī-tatpuruṣa (jagat+ābhāna)

• jagat – world, universe, moving
  noun (neuter)
  present active participle of √gam, used as noun
  Root: gam (class 1)
• ābhāna – appearance, manifestation, splendor
  noun (neuter)
  from √bhā with prefix ā-
  Prefix: ā
  Root: bhā (class 2)

कुतः (kutaḥ) - interrogative, asking about the origin or cause. (from where, how, why)

(indeclinable)

From pronoun `kim` + suffix `tas` for source/cause.

स्यात् (syāt) - expresses a hypothetical possibility or question. (would be, might be, may be, should be)

(verb)

3rd person , singular, active, optative (liṅ) of as

Optative mood, 3rd person singular, active voice

From root √as (to be).

Root: as (class 2)

चेत्यसंभवः (cetyasaṁbhavaḥ) - The question about how objects of cognition can come into existence. (origin/possibility of the knowable/object of consciousness.)

(noun)

Nominative, masculine, singular of cetyasaṃbhava

cetyasaṁbhava - the origin or possibility of an object of consciousness.

Compound of cetya (object of consciousness) and saṃbhava (origin, possibility).

Compound type : ṣaṣṭhī-tatpuruṣa (cetya+saṃbhava)

• cetya – knowable, object of cognition
  adjective (neuter)
  Gerundive
  From root √cit (to perceive, know) + -ya suffix.
  Root: cit (class 10)
• saṃbhava – origin, birth, possibility, existence
  noun (masculine)
  From √bhū (to be) with prefix saṃ-
  Prefix: sam
  Root: bhū (class 1)