योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-190, verse-29

श्रीवसिष्ठ उवाच ।
कारणासंभवादादावेवोत्पन्नं न किंचन ।
कुतश्चेत्यमतः शान्तं सर्वं सर्गस्तु विभ्रमः ॥ २९ ॥

śrīvasiṣṭha uvāca ,
kāraṇāsaṃbhavādādāvevotpannaṃ na kiṃcana ,
kutaścetyamataḥ śāntaṃ sarvaṃ sargastu vibhramaḥ 29

29. śrīvasiṣṭha uvāca | kāraṇāsaṃbhavāt
ādau eva utpannam na
kiṃcana | kutaḥ cetyam ataḥ śāntam
sarvam sargaḥ tu vibhramaḥ ||

29. śrīvasiṣṭha uvāca kāraṇāsaṃbhavāt ādau
eva kiṃcana [api] na utpannam [asti] [tarhi]
kutaḥ cetyam [syāt]? ataḥ sarvam śāntam
[asti]; tu sargaḥ vibhramaḥ [eva asti]

29. Shri Vasishtha said: Because there is no possibility of a cause, nothing whatsoever has truly arisen from the very beginning. So, from where would any object of cognition (cetya) exist? Therefore, everything is inherently tranquil; indeed, creation is nothing but a delusion.

Words meanings summery:

• श्रीवसिष्ठ (śrīvasiṣṭha) - Shri Vasishtha (name of a sage)

• उवाच (uvāca) - said, spoke

• कारणासंभवात् (kāraṇāsaṁbhavāt) - The ultimate reason why objects of cognition cannot exist. (due to the impossibility of a cause, from the non-existence of a cause.)

• आदौ (ādau) - Emphasizes that this condition holds from the very start. (in the beginning, at first)

• एव (eva) - Emphasizes the preceding word `ādau`. (indeed, only, certainly)

• उत्पन्नम् (utpannam) - Refers to anything that has come into existence. (arisen, produced, manifest)

• न (na) - negation of possibility. (not, no)

• किंचन (kiṁcana) - Used in negative constructions to mean "nothing at all". (anything, something, whatever)

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

• 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.)

• अतः (ataḥ) - Introduces a logical conclusion. (therefore, hence, from this)

• शान्तम् (śāntam) - Describes the true state of reality when delusion is absent. (peaceful, tranquil, subsided, quiescent)

• सर्वम् (sarvam) - Refers to the totality of existence, perceived or unperceived. (all, everything, the whole)

• सर्गः (sargaḥ) - The process of creation or the created world itself. (creation, emanation, world)

• तु (tu) - Introduces a contrast or emphasis. (but, indeed, on the other hand)

• विभ्रमः (vibhramaḥ) - Describes the nature of creation as unreal or mistaken perception. (delusion, illusion, error, confusion)

Words meanings and morphology

श्रीवसिष्ठ (śrīvasiṣṭha) - Shri Vasishtha (name of a sage)

(proper noun)

Nominative, masculine, singular of śrīvasiṣṭha

śrīvasiṣṭha - A revered Vedic sage, one of the Saptarishis.

Compound type : karmadhāraya (śrī+vasiṣṭha)

• śrī – glory, auspiciousness
  noun (feminine)
• vasiṣṭha – most excellent, best; name of a sage
  proper noun (masculine)
  Superlative of vasu

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)

कारणासंभवात् (kāraṇāsaṁbhavāt) - The ultimate reason why objects of cognition cannot exist. (due to the impossibility of a cause, from the non-existence of a cause.)

(noun)

Ablative, masculine, singular of kāraṇāsaṃbhava

kāraṇāsaṁbhava - impossibility of a cause, absence of cause.

Compound of kāraṇa (cause) and asaṃbhava (impossibility, non-occurrence).

Compound type : ṣaṣṭhī-tatpuruṣa (kāraṇa+asaṃbhava)

• kāraṇa – cause, reason
  noun (neuter)
  from √kṛ
  Root: kṛ (class 8)
• a – not, un-
  indeclinable
  negative prefix
• saṃbhava – origin, possibility, existence
  noun (masculine)
  From √bhū (to be) with prefix saṃ-
  Prefix: sam
  Root: bhū (class 1)

Note: ablative ending `āt`.

आदौ (ādau) - Emphasizes that this condition holds from the very start. (in the beginning, at first)

(noun)

Locative, masculine, singular of ādi

ādi - beginning, start, first.

एव (eva) - Emphasizes the preceding word `ādau`. (indeed, only, certainly)

(indeclinable)

Emphatic particle.

उत्पन्नम् (utpannam) - Refers to anything that has come into existence. (arisen, produced, manifest)

(adjective)

Nominative, neuter, singular of utpanna

utpanna - arisen, produced, born, manifest.

Past Passive Participle

From root √pad (to go, move) with prefix ut- and pra-.

Prefixes: ut+pra

Root: pad (class 4)

न (na) - negation of possibility. (not, no)

(indeclinable)

किंचन (kiṁcana) - Used in negative constructions to mean "nothing at all". (anything, something, whatever)

(indeclinable)

Compound of kim (what) and cana (particle).

Compound type : avyayībhāva (kim+cana)

• kim – what, which
  pronoun
• cana – a particle emphasizing indefiniteness
  indeclinable

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

(indeclinable)

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

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)

अतः (ataḥ) - Introduces a logical conclusion. (therefore, hence, from this)

(indeclinable)

From pronoun `idam` + suffix `tas`.

शान्तम् (śāntam) - Describes the true state of reality when delusion is absent. (peaceful, tranquil, subsided, quiescent)

(adjective)

Nominative, neuter, singular of śānta

śānta - peaceful, tranquil, subsided, calm.

Past Passive Participle

From root √śam (to be calm, cease).

Root: śam (class 4)

सर्वम् (sarvam) - Refers to the totality of existence, perceived or unperceived. (all, everything, the whole)

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, every, whole.

सर्गः (sargaḥ) - The process of creation or the created world itself. (creation, emanation, world)

(noun)

Nominative, masculine, singular of sarga

sarga - creation, emanation, discharge, world.

From root √sṛj (to emit, create) + -a suffix for noun.

Root: sṛj (class 6)

तु (tu) - Introduces a contrast or emphasis. (but, indeed, on the other hand)

(indeclinable)

Conjunction/particle.

विभ्रमः (vibhramaḥ) - Describes the nature of creation as unreal or mistaken perception. (delusion, illusion, error, confusion)

(noun)

Nominative, masculine, singular of vibhrama

vibhrama - delusion, illusion, error, confusion, wandering, perplexity.

From root √bhram (to wander, err) with prefix vi-.

Prefix: vi

Root: bhram (class 1)