योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-32, verse-10

दुःखं सदेव नाश्नाति सुप्तवत्तनुवासनः ।
रूपालोकमनस्कारान्संकल्परहितानिव ॥ १० ॥

duḥkhaṃ sadeva nāśnāti suptavattanuvāsanaḥ ,
rūpālokamanaskārānsaṃkalparahitāniva 10

10. duḥkham sat eva na aśnāti suptavat tanuvāsanaḥ
rūpālokamanaskārān saṅkalparahitān iva

10. tanuvāsanaḥ sat duḥkham eva na aśnāti,
suptavat saṅkalparahitān iva rūpālokamanaskārān

10. A person whose latent impressions (vāsanā) are subtle does not experience real suffering, just like someone asleep, for him, forms, sights, and mental constructs are as if devoid of any creation by imagination (saṅkalpa).

Words meanings summery:

• दुःखम् (duḥkham) - suffering, pain, misery, sorrow

• सत् (sat) - real (referring to suffering) (existent, real, true, good)

• एव (eva) - indeed, only, just, alone

• न (na) - not, no

• अश्नाति (aśnāti) - eats, consumes, experiences, enjoys

• सुप्तवत् (suptavat) - like one asleep, as if sleeping

• तनुवासनः (tanuvāsanaḥ) - one whose latent impressions are subtle/weak/thin

• रूपालोकमनस्कारान् (rūpālokamanaskārān) - forms, perceptions, and mental constructs

• सङ्कल्परहितान् (saṅkalparahitān) - devoid of imagination/resolve, free from mental constructs

• इव (iva) - as if, like, similar to

Words meanings and morphology

दुःखम् (duḥkham) - suffering, pain, misery, sorrow

(noun)

Accusative, neuter, singular of duḥkha

duḥkha - suffering, pain, misery, sorrow

Note: Object of 'aśnāti'.

सत् (sat) - real (referring to suffering) (existent, real, true, good)

(adjective)

Accusative, neuter, singular of sat

sat - existent, real, true, good

Present Active Participle

Derived from root 'as' (to be).

Root: as (class 2)

Note: Qualifies 'duḥkham'.

एव (eva) - indeed, only, just, alone

(indeclinable)

न (na) - not, no

(indeclinable)

Note: Negation.

अश्नाति (aśnāti) - eats, consumes, experiences, enjoys

(verb)

3rd person , singular, active, present indicative (laṭ) of aś

Root 'aś' (to eat/enjoy/pervade). Conjugated in Parasmaipada.

Root: aś (class 9)

सुप्तवत् (suptavat) - like one asleep, as if sleeping

(indeclinable)

Derived from 'supta' (asleep, P.P.P. of 'svap') with suffix '-vat'.

Note: Adverbial usage.

तनुवासनः (tanuvāsanaḥ) - one whose latent impressions are subtle/weak/thin

(adjective)

Nominative, masculine, singular of tanuvāsana

tanuvāsana - one with subtle/weak/thin latent impressions (vāsanā)

Compound type : bahuvrīhi (tanu+vāsanā)

• tanu – thin, subtle, delicate, weak
  adjective (masculine)
• vāsanā – latent impression, tendency, predisposition, karmic residue
  noun (feminine)

Note: Subject of the sentence.

रूपालोकमनस्कारान् (rūpālokamanaskārān) - forms, perceptions, and mental constructs

(noun)

Accusative, masculine, plural of rūpālokamanaskāra

rūpālokamanaskāra - forms, perceptions, and mental constructs

Compound type : dvandva (rūpa+āloka+manaskāra)

• rūpa – form, appearance, shape, beauty
  noun (neuter)
• āloka – sight, perception, appearance, light
  noun (masculine)
  Derived from root 'lok' (to see) with prefix 'ā'.
  Prefix: ā
  Root: lok (class 10)
• manaskāra – mental act, attention, mental construct
  noun (masculine)
  Derived from 'manas' (mind) and 'kāra' (making/action).
  Root: kṛ (class 8)

Note: Objects of perception.

सङ्कल्परहितान् (saṅkalparahitān) - devoid of imagination/resolve, free from mental constructs

(adjective)

Accusative, masculine, plural of saṅkalparahita

saṅkalparahita - devoid of/free from imagination/resolve/mental constructs

Compound of 'saṅkalpa' (resolve/imagination) and 'rahita' (devoid of/free from).

Compound type : tatpuruṣa (saṅkalpa+rahita)

• saṅkalpa – resolve, intention, imagination, mental conception
  noun (masculine)
  Derived from root 'kḷp' with prefix 'sam'.
  Prefix: sam
  Root: kḷp (class 1)
• rahita – devoid of, free from, abandoned
  adjective (masculine)
  Past Passive Participle
  Derived from root 'rah' (to abandon, to quit).
  Root: rah (class 1)

Note: Qualifies 'rūpālokamanaskārān'.

इव (iva) - as if, like, similar to

(indeclinable)

Note: Particle of comparison.

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