योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-2, verse-25

चितेस्तु ब्रह्म मूलं यत्तस्य मूलं न विद्यते ।
अनाख्यत्वादनन्तत्वाच्छुद्धत्वात्सत्यरूपिणः ॥ २५ ॥

citestu brahma mūlaṃ yattasya mūlaṃ na vidyate ,
anākhyatvādanantatvācchuddhatvātsatyarūpiṇaḥ 25

25. citeḥ tu brahma mūlam yat tasya mūlam na vidyate
| anākhyatvāt anantatvāt śuddhatvāt satya-rūpiṇaḥ

25. yat brahma citeḥ mūlam (asti),
tasya mūlam na vidyate (yat) anākhyatvāt anantatvāt śuddhatvāt satya-rūpiṇaḥ (asti)

25. Indeed, (brahman) is the origin of pure consciousness (cit), but there is no origin for that (brahman) itself. This is because it is unnameable, infinite, pure, and of the nature of truth.

Words meanings summery:

• चितेः (citeḥ) - of pure consciousness or ultimate awareness (cit) (of consciousness, of pure awareness, of knowledge)

• तु (tu) - indeed, certainly (but, indeed, however, on the other hand)

• ब्रह्म (brahma) - the Absolute reality, the origin of all (brahman) (the ultimate reality (brahman))

• मूलम् (mūlam) - origin, source (root, origin, source, foundation)

• यत् (yat) - that which (which, that, what)

• तस्य (tasya) - of that (brahman) (of that, its)

• मूलम् (mūlam) - origin (root, origin, source)

• न (na) - not (not, no)

• विद्यते (vidyate) - is found, exists (is found, exists, is known)

• अनाख्यत्वात् (anākhyatvāt) - due to its indescribable nature (because of being unnameable, due to indescribability)

• अनन्तत्वात् (anantatvāt) - due to its infinite nature (because of being infinite, due to endlessness)

• शुद्धत्वात् (śuddhatvāt) - due to its pure nature (because of being pure, due to purity)

• सत्य-रूपिणः (satya-rūpiṇaḥ) - due to its nature as truth (because of being of the nature of truth, whose form is truth)

Words meanings and morphology

चितेः (citeḥ) - of pure consciousness or ultimate awareness (cit) (of consciousness, of pure awareness, of knowledge)

(noun)

Genitive, feminine, singular of cit

cit - consciousness, pure awareness, knowledge, understanding

Root: cit (class 1)

तु (tu) - indeed, certainly (but, indeed, however, on the other hand)

(indeclinable)

ब्रह्म (brahma) - the Absolute reality, the origin of all (brahman) (the ultimate reality (brahman))

(noun)

Nominative, neuter, singular of brahman

brahman - the Absolute, the ultimate reality, the universal spirit, the source of all existence

Root: bṛh (class 1)

मूलम् (mūlam) - origin, source (root, origin, source, foundation)

(noun)

Nominative, neuter, singular of mūla

mūla - root, origin, source, foundation, basis

यत् (yat) - that which (which, that, what)

(pronoun)

Nominative, neuter, singular of yad

yad - which, that, what, whoever

तस्य (tasya) - of that (brahman) (of that, its)

(pronoun)

Genitive, neuter, singular of tad

tad - that, he, she, it

मूलम् (mūlam) - origin (root, origin, source)

(noun)

Nominative, neuter, singular of mūla

mūla - root, origin, source, foundation, basis

न (na) - not (not, no)

(indeclinable)

विद्यते (vidyate) - is found, exists (is found, exists, is known)

(verb)

3rd person , singular, middle, present (laṭ) of vid

Present tense, third person singular

Root `vid` (class 4) in middle voice (ātmanepada) for "to exist".

Root: vid (class 4)

अनाख्यत्वात् (anākhyatvāt) - due to its indescribable nature (because of being unnameable, due to indescribability)

(noun)

Ablative, neuter, singular of anākhyatva

anākhyatva - the state of being unnameable/indescribable

Derived from `anākhya` (unnameable) + suffix `tva` (state of being).

Compound type : tatpuruṣa (a+ākhya+tva)

• a – not, un-
  indeclinable
  Negative prefix.
• ākhya – to be called, named, spoken of
  adjective
  Gerundive/Future Passive Participle
  From root `khyā` with `ā` prefix.
  Prefix: ā
  Root: khyā (class 2)
• tva – suffix forming abstract nouns, 'the state of being'
  suffix (neuter)

Note: ablative ending `-tvāt`

अनन्तत्वात् (anantatvāt) - due to its infinite nature (because of being infinite, due to endlessness)

(noun)

Ablative, neuter, singular of anantatva

anantatva - the state of being infinite, endlessness

Derived from `ananta` (infinite) + suffix `tva`.

Compound type : tatpuruṣa (an+anta+tva)

• an – not, un-
  indeclinable
  Negative prefix.
• anta – end, limit
  noun (masculine/neuter)
• tva – suffix forming abstract nouns, 'the state of being'
  suffix (neuter)

Note: ablative ending `-tvāt`

शुद्धत्वात् (śuddhatvāt) - due to its pure nature (because of being pure, due to purity)

(noun)

Ablative, neuter, singular of śuddhatva

śuddhatva - the state of being pure, purity

Derived from `śuddha` (pure) + suffix `tva`.

Note: ablative ending `-tvāt`

सत्य-रूपिणः (satya-rūpiṇaḥ) - due to its nature as truth (because of being of the nature of truth, whose form is truth)

(adjective)

Ablative, masculine, singular of satya-rūpin

satya-rūpin - having the nature of truth, whose form is truth

Compound type : tatpuruṣa (satya+rūpin)

• satya – truth, reality, true
  noun/adjective (neuter)
  From `sat` (being) + `ya` suffix.
  Root: as (class 2)
• rūpin – having a form, embodied, having the nature of, consisting of
  adjective (masculine)
  From `rūpa` (form) + `in` suffix.

Note: Masculine ablative/genitive singular of `satya-rūpin`. Agrees with the implicit subject (brahman).