योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-207, verse-37

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अप्रबुद्धस्य या संवित्सा धर्माधर्मवासना ।
ख एव खात्मिका भाति यत्तदेव जगत्स्थितम् ॥ ३७ ॥

aprabuddhasya yā saṃvitsā dharmādharmavāsanā ,
kha eva khātmikā bhāti yattadeva jagatsthitam 37

37. aprabuddhasya yā saṃvit sā dharma-adharma-vāsanā
kha eva kha-ātmakā bhāti yat tat eva jagat sthitam

37. aprabuddhasya yā saṃvit sā dharma-adharma-vāsanā (asti).
sā saṃvit kha eva kha-ātmakā (sati) yat tat eva jagat sthitam bhāti.

37. The consciousness (saṃvit) of the unenlightened individual is the very latent impression (vāsanā) of natural law (dharma) and its opposite (adharma). This consciousness itself, whose essential nature (ātman) is space (kha), appears as the world (jagat) that exists.

Words meanings summery:

(Scroll down for elaborated words morphology)

अप्रबुद्धस्य (aprabuddhasya) - pertains to the state of individuals lacking spiritual realization (of the unenlightened, of the unawakened one)

या (yā) - introduces the relative clause defining the consciousness (which, who, what)

संवित् (saṁvit) - the inherent awareness of the individual (consciousness, knowledge, understanding, awareness (saṃvit))

सा (sā) - refers back to `saṃvit` (that, she)

धर्म-अधर्म-वासना (dharma-adharma-vāsanā) - the predispositions (vāsanā) that shape the unenlightened consciousness (latent impression of natural law (dharma) and its opposite (adharma), impressions of merit and demerit)

ख (kha) - refers to the ultimate, pervasive reality that consciousness truly is (space, ether, the void, Brahman)

एव (eva) - emphasizes the direct identification with space (only, just, indeed, certainly)

ख-आत्मका (kha-ātmakā) - describes consciousness (saṃvit) as having space as its fundamental reality (whose essential nature is space, of the nature of space (ātman))

भाति (bhāti) - describes how consciousness presents itself (shines, appears, manifests)

यत् (yat) - introduces a relative clause referring to `jagat` (which, what)

तत् (tat) - refers to the previously described appearance, which is identified as the world (that, it)

एव (eva) - emphasizes the identity: 'that itself is the world' (only, just, indeed, certainly)

जगत् (jagat) - the phenomenal world of experience (world, universe, moving)

स्थितम् (sthitam) - the state of the world's existence, dependent on consciousness (standing, existing, situated, established)

Words meanings and morphology

अप्रबुद्धस्य (aprabuddhasya) - pertains to the state of individuals lacking spiritual realization (of the unenlightened, of the unawakened one)

(noun)

Genitive, masculine, singular of aprabuddha

aprabuddha - unenlightened, unawakened, ignorant (Past Passive Participle used as adj)

Past Passive Participle

Compound of `a` (negation) and `prabuddha` (awakened, enlightened). `prabuddha` is from root `budh` (to awaken) with prefix `pra`.

Compound type : Tatpuruṣa (a+prabuddha)

a – not, un-
indeclinable
prabuddha – awakened, enlightened, cognizant
adjective
Past Passive Participle
From root `budh` (to awaken) with prefix `pra`.
Prefix: pra
Root: budh (class 1)

Note: Possessive, indicating whose consciousness.

या (yā) - introduces the relative clause defining the consciousness (which, who, what)

(pronoun)

Nominative, feminine, singular of yad

yad - which, what, whatever

Note: Refers to `saṃvit`.

संवित् (saṁvit) - the inherent awareness of the individual (consciousness, knowledge, understanding, awareness (saṃvit))

(noun)

Nominative, feminine, singular of saṃvid

saṁvid - consciousness, knowledge, understanding, agreement (saṃvit)

From root `vid` (to know) with prefix `sam`.

Prefix: sam

Root: vid (class 2)

Note: Subject of the first clause.

सा (sā) - refers back to `saṃvit` (that, she)

(pronoun)

Nominative, feminine, singular of tad

tad - that, that one, she, he, it

Note: Correlative to `yā`.

धर्म-अधर्म-वासना (dharma-adharma-vāsanā) - the predispositions (vāsanā) that shape the unenlightened consciousness (latent impression of natural law (dharma) and its opposite (adharma), impressions of merit and demerit)

(noun)

Nominative, feminine, singular of dharmādharmavāsanā

dharmādharmavāsanā - latent impressions (vāsanā) of virtue (dharma) and vice (adharma)

Compound of `dharma`, `adharma`, and `vāsanā`.

Compound type : Tatpuruṣa (dharma-adharma+vāsanā)

dharma – natural law, constitution, duty, righteousness (dharma)
noun (masculine)
From root `dhṛ` (to uphold).
Root: dhṛ (class 1)
adharma – unrighteousness, vice, wrong, non-duty, opposite of natural law (adharma)
noun (masculine)
Compound of `a` (negation) and `dharma`.
vāsanā – latent impression, habit, predisposition, desire (vāsanā)
noun (feminine)
From root `vas` (to dwell, to perfume).
Root: vas (class 1)

Note: Null copula implied (`asti`).

ख (kha) - refers to the ultimate, pervasive reality that consciousness truly is (space, ether, the void, Brahman)

(noun)

Nominative, neuter, singular of kha

kha - sky, space, ether, the void, Brahman

Note: Part of predicate description of `saṃvit`.

एव (eva) - emphasizes the direct identification with space (only, just, indeed, certainly)

(indeclinable)

ख-आत्मका (kha-ātmakā) - describes consciousness (saṃvit) as having space as its fundamental reality (whose essential nature is space, of the nature of space (ātman))

(adjective)

Nominative, feminine, singular of kha-ātmaka

kha-ātmaka - whose essential nature (ātman) is space (kha)

Bahuvrīhi compound: `kha` (space) + `ātman` (self/essence) + `ka` (suffix). Feminine form.

Compound type : Bahuvrīhi (kha+ātman)