योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-22, verse-1

श्रीवसिष्ठ उवाच ।
ज्ञानेन ज्ञेयनिष्ठत्वाद्योऽचित्तं चित्तमेव च ।
न बुध्यते कर्मफलं स ज्ञानीत्यभिधीयते ॥ १ ॥

śrīvasiṣṭha uvāca ,
jñānena jñeyaniṣṭhatvādyo'cittaṃ cittameva ca ,
na budhyate karmaphalaṃ sa jñānītyabhidhīyate 1

1. śrīvasiṣṭha uvāca jñānena jñeyaniṣṭhatvāt yaḥ acittam cittam
eva ca na budhyate karmaphalam saḥ jñānī iti abhidhīyate

1. śrīvasiṣṭha uvāca yaḥ jñānena jñeyaniṣṭhatvāt acittam cittam
eva ca karmaphalam na budhyate saḥ jñānī iti abhidhīyate

1. Shri Vasistha said: He who, by virtue of true knowledge (jñāna) and unwavering devotion to the ultimate knowable reality (jñeya), no longer distinguishes between the mind (citta) and the non-mind, and is not affected by the results of action (karma-phala), such a one is truly called a knower (jñānī).

Words meanings summery:

• श्रीवसिष्ठ (śrīvasiṣṭha) - Sage Vasistha (speaker of the verse) (The venerable Vasistha)

• उवाच (uvāca) - (Vasistha) spoke (said, spoke)

• ज्ञानेन (jñānena) - through true insight or realization (by knowledge, with knowledge (jñāna))

• ज्ञेयनिष्ठत्वात् (jñeyaniṣṭhatvāt) - by virtue of unwavering dedication to the ultimate knowable reality (from being fixed on the knowable, due to steadfastness in the knowable (jñeya))

• यः (yaḥ) - that person who (who, he who)

• अचित्तम् (acittam) - the state beyond the conditioned mind (non-mind, mind-less)

• चित्तम् (cittam) - the ordinary, conditioned mind (mind, consciousness (citta))

• एव (eva) - and also, indeed (indeed, only, just, even)

• च (ca) - and (connects `acittam` and `cittam`) (and, also)

• न (na) - does not (not, no)

• बुध्यते (budhyate) - distinguishes, is affected by, identifies with (perceives, knows, understands, discerns)

• कर्मफलम् (karmaphalam) - the consequences or effects of one's actions (the fruit of action (karma), result of deed)

• सः (saḥ) - such a person (he, that one)

• ज्ञानी (jñānī) - a truly enlightened individual (knower, wise person, enlightened one (jñānī))

• इति (iti) - thus (indicating what one is called) (thus, so, in this manner)

• अभिधीयते (abhidhīyate) - is truly referred to as (is called, is said, is designated)

Words meanings and morphology

श्रीवसिष्ठ (śrīvasiṣṭha) - Sage Vasistha (speaker of the verse) (The venerable Vasistha)

(proper noun)

Nominative, masculine, singular of śrīvasiṣṭha

śrīvasiṣṭha - The venerable Vasistha (proper name)

Compound type : karma-dhāraya (śrī+vasiṣṭha)

• śrī – venerable, holy, prosperity, beauty
  adjective (feminine)
• vasiṣṭha – Vasistha (name of an ancient sage)
  proper noun (masculine)

Note: Subject of `uvāca`.

उवाच (uvāca) - (Vasistha) spoke (said, spoke)

(verb)

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

perfect tense (lit)

Third person singular perfect active (lit) of root `vac`.

Root: vac (class 2)

ज्ञानेन (jñānena) - through true insight or realization (by knowledge, with knowledge (jñāna))

(noun)

Instrumental, neuter, singular of jñāna

jñāna - knowledge, wisdom, understanding (jñāna)

From root `jñā`.

Root: jñā (class 9)

ज्ञेयनिष्ठत्वात् (jñeyaniṣṭhatvāt) - by virtue of unwavering dedication to the ultimate knowable reality (from being fixed on the knowable, due to steadfastness in the knowable (jñeya))

(noun)

Ablative, neuter, singular of jñeyaniṣṭhatva

jñeyaniṣṭhatva - the state of being fixed or devoted to the knowable

Abstract noun from `jñeyaniṣṭha` + `tva` suffix.

Compound type : tatpurusha (jñeya+niṣṭha)

• jñeya – knowable, that which is to be known (jñeya)
  adjective (neuter)
  gerundive/future passive participle
  From root `jñā` + `eya` suffix.
  Root: jñā (class 9)
• niṣṭha – fixed in, devoted to, standing on
  adjective (masculine)
  From `ni-sthā`.
  Prefix: ni
  Root: sthā (class 1)

Note: Indicates the reason or means.

यः (yaḥ) - that person who (who, he who)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what

Note: Subject of `na budhyate`.

अचित्तम् (acittam) - the state beyond the conditioned mind (non-mind, mind-less)

(noun)

Accusative, neuter, singular of acitta

acitta - mind-less, without mind, non-mind

From `a` (negative) + `citta`.

Compound type : nañ-tatpurusha (a+citta)

• a – not, non-
  indeclinable
• citta – mind, consciousness, thought
  noun (neuter)
  From root `cit`.
  Root: cit (class 1)

Note: Along with `cittam`, forms a pair of objects of `na budhyate`.

चित्तम् (cittam) - the ordinary, conditioned mind (mind, consciousness (citta))

(noun)

Accusative, neuter, singular of citta

citta - mind, consciousness, thought (citta)

From root `cit`.

Root: cit (class 1)

Note: Paired with `acittam`.

एव (eva) - and also, indeed (indeed, only, just, even)

(indeclinable)

Note: Emphasizes `cittam`.

च (ca) - and (connects `acittam` and `cittam`) (and, also)

(indeclinable)

Note: Connects `acittam` and `cittam`.

न (na) - does not (not, no)

(indeclinable)

Note: Negates the verb `budhyate`.

बुध्यते (budhyate) - distinguishes, is affected by, identifies with (perceives, knows, understands, discerns)

(verb)

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

present tense, middle voice

Third person singular present active (ātmanepada) from root `budh` (4th class).

Root: budh (class 4)

Note: The subject is `yaḥ`.

कर्मफलम् (karmaphalam) - the consequences or effects of one's actions (the fruit of action (karma), result of deed)

(noun)

Accusative, neuter, singular of karmaphala

karmaphala - fruit of action, result of deed (karma-phala)

Compound type : tatpurusha (karma+phala)

• karma – action, deed, work (karma)
  noun (neuter)
  From root `kṛ`.
  Root: kṛ (class 8)
• phala – fruit, result, consequence, reward
  noun (neuter)

सः (saḥ) - such a person (he, that one)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

Note: Correlative pronoun, referring back to `yaḥ`.

ज्ञानी (jñānī) - a truly enlightened individual (knower, wise person, enlightened one (jñānī))

(noun)

Nominative, masculine, singular of jñānin

jñānin - knowing, wise, knower, sage (jñānī)

From root `jñā` + `in` suffix.

Root: jñā (class 9)

Note: Refers to the enlightened one.

इति (iti) - thus (indicating what one is called) (thus, so, in this manner)

(indeclinable)

Note: Precedes `abhidhīyate` to mean 'is called/designated as'.

अभिधीयते (abhidhīyate) - is truly referred to as (is called, is said, is designated)

(verb)

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

present tense, passive voice

Third person singular present passive of root `dhā` with prefix `abhi`.

Prefix: abhi

Root: dhā (class 3)

Note: The word `jñānī` is the object in a passive construction, so it appears in nominative.

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