योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-51, verse-33

क्व किल स्वात्मविश्रान्तिः क्वैतद्विषयवेदनम् ।
सुषुप्तजाग्रतोरैक्यं भ्रान्ताभ्रान्तात्मनोर्भवेत् ॥ ३३ ॥

kva kila svātmaviśrāntiḥ kvaitadviṣayavedanam ,
suṣuptajāgratoraikyaṃ bhrāntābhrāntātmanorbhavet 33

33. kva kila svātmaviśrāntiḥ kva etat viṣayavedanam |
suṣuptajāgratoḥ aikyam bhrāntābhrāntātmanoḥ bhavet ||

33. kva kila svātmaviśrāntiḥ? kva etat viṣayavedanam?
suṣuptajāgratoḥ aikyam bhrāntābhrāntātmanoḥ bhavet?

33. How can there be repose in one's own true self (ātman) *and* this experience of objects (viṣayavedana) simultaneously? How could there be unity between deep sleep and waking, or between the deluded and the undeluded states of the self (ātman)?

Words meanings summery:

• क्व (kva) - how can? (rhetorical question implying impossibility) (where? how? why?)

• किल (kila) - indeed (often emphasizes a rhetorical question or a known fact) (indeed, surely, verily, for)

• स्वात्मविश्रान्तिः (svātmaviśrāntiḥ) - repose in one's own true self (ātman) (repose in one's own self, rest in the Self)

• क्व (kva) - how can? (where? how? why?)

• एतत् (etat) - this (present) (this)

• विषयवेदनम् (viṣayavedanam) - the experience of worldly objects (experience of objects, perception of sense objects)

• सुषुप्तजाग्रतोः (suṣuptajāgratoḥ) - between the states of deep sleep and waking (of deep sleep and waking states)

• ऐक्यम् (aikyam) - unity, sameness (unity, oneness, identity)

• भ्रान्ताभ्रान्तात्मनोः (bhrāntābhrāntātmanoḥ) - between the deluded and undeluded states of the self (ātman) (of the deluded and non-deluded selves)

• भवेत् (bhavet) - could there be (implies impossibility in this context) (may be, should be, it would be, exists)

Words meanings and morphology

क्व (kva) - how can? (rhetorical question implying impossibility) (where? how? why?)

(indeclinable)

Interrogative adverb.

किल (kila) - indeed (often emphasizes a rhetorical question or a known fact) (indeed, surely, verily, for)

(indeclinable)

Particle expressing certainty or report.

स्वात्मविश्रान्तिः (svātmaviśrāntiḥ) - repose in one's own true self (ātman) (repose in one's own self, rest in the Self)

(noun)

Nominative, feminine, singular of svātmaviśrānti

svātmaviśrānti - repose in one's own self, rest in the Self

Tatpurusha compound of `sva` (one's own) + `ātman` (self) + `viśrānti` (rest).

Compound type : ṣaṣṭhī-tatpuruṣa (sva+ātman+viśrānti)

• sva – one's own, self
  pronoun (masculine)
• ātman – self, soul, spirit, ultimate reality
  noun (masculine)
  Root: an
• viśrānti – rest, repose, tranquility, cessation
  noun (feminine)
  From `vi-` + √śram (to be weary, to rest).
  Prefix: vi
  Root: śram (class 4)

Note: Subject of the first rhetorical question.

क्व (kva) - how can? (where? how? why?)

(indeclinable)

Interrogative adverb.

एतत् (etat) - this (present) (this)

(pronoun)

Nominative, neuter, singular of etad

etad - this, this here

Demonstrative pronoun. Neuter nominative/accusative singular.

विषयवेदनम् (viṣayavedanam) - the experience of worldly objects (experience of objects, perception of sense objects)

(noun)

Nominative, neuter, singular of viṣayavedana

viṣayavedana - experience of objects, perception of sense objects

Tatpurusha compound of `viṣaya` (object) and `vedana` (knowledge, experience).

Compound type : ṣaṣṭhī-tatpuruṣa (viṣaya+vedana)

• viṣaya – object of sense, sphere, domain, matter
  noun (masculine)
  Prefix: vi
  Root: si (class 5)
• vedana – knowing, feeling, experience, perception
  noun (neuter)
  From √vid (to know, perceive).
  Root: vid (class 2)

Note: Subject of the second rhetorical question.

सुषुप्तजाग्रतोः (suṣuptajāgratoḥ) - between the states of deep sleep and waking (of deep sleep and waking states)

(noun)

Genitive, masculine, dual of suṣuptajāgrat

suṣuptajāgrat - deep sleep and waking

Dvandva compound of `suṣupta` (deep sleep) and `jāgrat` (waking). Genitive/Locative dual.

Compound type : dvandva (suṣupta+jāgrat)

• suṣupta – deep sleep, fast asleep
  noun (neuter)
  Past Passive Participle
  From √svap (to sleep) with `su-` (good) indicating deepness.
  Prefix: su
  Root: svap (class 2)
• jāgrat – waking, awake
  noun (masculine)
  Present Active Participle
  From √jāgṛ (to wake).
  Root: jāgṛ (class 2)

Note: Indicates the two states between which unity is questioned.

ऐक्यम् (aikyam) - unity, sameness (unity, oneness, identity)

(noun)

Nominative, neuter, singular of aikya

aikya - unity, oneness, identity, sameness

Derived from `eka` (one) with suffix `-ya` (abstract noun).

Note: Subject of `bhavet`.

भ्रान्ताभ्रान्तात्मनोः (bhrāntābhrāntātmanoḥ) - between the deluded and undeluded states of the self (ātman) (of the deluded and non-deluded selves)

(noun)

Genitive, masculine, dual of bhrāntābhrāntātman

bhrāntābhrāntātman - deluded and undeluded selves

Dvandva compound of `bhrānta` (deluded) + `abhrānta` (not deluded) + `ātman` (self). Genitive/Locative dual.

Compound type : dvandva (bhrānta+abhrānta+ātman)

• bhrānta – deluded, confused, mistaken
  adjective (masculine)
  Past Passive Participle
  From √bhram (to wander, to be mistaken).
  Root: bhram (class 1)
• abhrānta – undeluded, unconfused, correct
  adjective (masculine)
  Past Passive Participle
  Negated `bhrānta`.
  Prefix: a
  Root: bhram (class 1)
• ātman – self, soul, spirit
  noun (masculine)
  Root: an

Note: Indicates the two types of selves between which unity is questioned.

भवेत् (bhavet) - could there be (implies impossibility in this context) (may be, should be, it would be, exists)

(verb)

3rd person , singular, active, optative (vidhiliṅ) of bhū

Optative active

3rd person singular, optative mood, active voice.

Root: bhū (class 1)

Note: Used here in a rhetorical sense to imply impossibility.