योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-38, verse-11

सजातीयैकताभावाद्यद्वत्काष्ठ न चेतते ।
दारु तद्वदपि द्रष्टा दृश्यं नाज्ञास्यदाजडम् ॥ ११ ॥

sajātīyaikatābhāvādyadvatkāṣṭha na cetate ,
dāru tadvadapi draṣṭā dṛśyaṃ nājñāsyadājaḍam 11

11. sajātīyaikatābhāvāt yadvat kāṣṭham na cetate
dāru tadvat api draṣṭā dṛśyam na ajñāsyat ājadam

11. yadvat sajātīyaikatābhāvāt kāṣṭham dāru na cetate
tadvat api draṣṭā dṛśyam ājadam na ajñāsyat

11. Just as wood does not perceive another piece of wood because of the absence of a shared conscious nature, similarly, the seer (draṣṭā) would not be able to know the seen (dṛśyam) if the seen were entirely inert.

Words meanings summery:

• सजातीयैकताभावात् (sajātīyaikatābhāvāt) - due to the absence of a shared conscious nature (due to the absence of oneness of similar nature)

• यद्वत् (yadvat) - just as (just as, in what manner)

• काष्ठम् (kāṣṭham) - wood (wood, piece of wood)

• न (na) - not (not, no)

• चेतते (cetate) - perceives (is conscious of) (perceives, knows, becomes conscious)

• दारु (dāru) - wood (referring to another piece of wood, the object of perception) (wood, timber)

• तद्वत् (tadvat) - similarly (similarly, in that manner)

• अपि (api) - also (also, even, too)

• द्रष्टा (draṣṭā) - the seer (the seer, observer)

• दृश्यम् (dṛśyam) - the seen (the seen, what is visible, object of sight)

• न (na) - not (not, no)

• अज्ञास्यत् (ajñāsyat) - would not know (would not be able to perceive) (would not know, would not perceive)

• आजदम् (ājadam) - completely inert (completely inert, utterly unconscious, wholly dull)

Words meanings and morphology

सजातीयैकताभावात् (sajātīyaikatābhāvāt) - due to the absence of a shared conscious nature (due to the absence of oneness of similar nature)

(noun)

Ablative, masculine, singular of sajātīyaikatābhāva

sajātīyaikatābhāva - absence of oneness of similar nature, lack of homogeneity

Compound type : tatpuruṣa (sajātīya+ekatā+abhāva)

• sajātīya – of the same kind, homogeneous, belonging to the same genus/class
  adjective
  Prefix: sa
• ekatā – oneness, unity, identity
  noun (feminine)
  Derived from eka (one) + -tā (feminine abstract suffix)
• abhāva – absence, non-existence, negation
  noun (masculine)
  Prefix: a
  Root: bhū (class 1)

यद्वत् (yadvat) - just as (just as, in what manner)

(indeclinable)

काष्ठम् (kāṣṭham) - wood (wood, piece of wood)

(noun)

Nominative, neuter, singular of kāṣṭha

kāṣṭha - wood, timber, a piece of wood

Note: Used here to mean 'a piece of wood' (the subject that does not perceive).

न (na) - not (not, no)

(indeclinable)

चेतते (cetate) - perceives (is conscious of) (perceives, knows, becomes conscious)

(verb)

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

present tense, middle voice

Root "cit" (चिट्) (1P, 10U) meaning 'to perceive, be conscious'. Here from root 'cit' in middle voice.

Root: cit (class 1)

दारु (dāru) - wood (referring to another piece of wood, the object of perception) (wood, timber)

(noun)

Accusative, neuter, singular of dāru

dāru - wood, timber, tree

Note: Object of `cetate`.

तद्वत् (tadvat) - similarly (similarly, in that manner)

(indeclinable)

अपि (api) - also (also, even, too)

(indeclinable)

द्रष्टा (draṣṭā) - the seer (the seer, observer)

(noun)

Nominative, masculine, singular of draṣṭṛ

draṣṭṛ - seer, observer, witness

agent noun from root dṛś

Formed by adding the suffix -tṛ to the root dṛś.

Root: dṛś (class 1)

दृश्यम् (dṛśyam) - the seen (the seen, what is visible, object of sight)

(noun)

Accusative, neuter, singular of dṛśya

dṛśya - visible, to be seen, an object of sight, the seen

gerundive (future passive participle)

From root dṛś + ya suffix.

Root: dṛś (class 1)

Note: Object of `ajñāsyat`.

न (na) - not (not, no)

(indeclinable)

अज्ञास्यत् (ajñāsyat) - would not know (would not be able to perceive) (would not know, would not perceive)

(verb)

3rd person , singular, active, aorist (conditional) (luṅ) of jñā

aorist, active voice, optative/conditional sense

Third person singular aorist of root 'jñā' (9P) with 'a' augment (imperfect/aorist prefix). Used here in a conditional sense "would not have known". `a-jñā-sy-at`.

Root: jñā (class 9)

Note: The 'a-' prefix here is the augment for past tenses, not a negative prefix in `ajñāsyat` itself. The negation comes from `na`.

आजदम् (ājadam) - completely inert (completely inert, utterly unconscious, wholly dull)

(adjective)

Accusative, neuter, singular of ājada

ājada - completely inert, very dull, utterly unconscious

From 'ā' (intensifying prefix) + 'jaḍa' (inert, dull).

Compound type : pradi-tatpuruṣa (ā+jaḍa)

• ā – unto, near, up to, completely, entirely (prefix)
  indeclinable
• jaḍa – inert, dull, inanimate, senseless, cold
  adjective

Note: Agrees with `dṛśyam`.