योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-7, verse-8

किमज्ञत्वाज्जगज्जातं जगतोऽथ किमज्ञता ।
विचार्यापीति नो विद्म एकत्वादलमेतयोः ॥ ८ ॥

kimajñatvājjagajjātaṃ jagato'tha kimajñatā ,
vicāryāpīti no vidma ekatvādalametayoḥ 8

8. kim ajñatvāt jagat jātam jagataḥ atha kim ajñatā
vicārya api iti na u vidma ekatvāt alam etayoḥ

8. Is the world (jagat) born from ignorance? Or is ignorance a characteristic of the world (jagat)? Even after much deliberation on this, we do not know, because of the inherent oneness of these two (concepts), making further distinction unnecessary.

Words meanings summery:

• किम् (kim) - is it (interrogative particle) (what, why, is it)

• अज्ञत्वात् (ajñatvāt) - from ignorance (from ignorance, due to ignorance)

• जगत् (jagat) - the world (jagat) (world, universe)

• जातम् (jātam) - born (born, produced, become)

• जगतः (jagataḥ) - of the world (jagat) (of the world)

• अथ (atha) - or (then, now, or, also)

• किम् (kim) - is it (interrogative particle) (what, why, is it)

• अज्ञता (ajñatā) - ignorance (ignorance, nescience)

• विचार्य (vicārya) - even after deliberation (having considered, having deliberated)

• अपि (api) - even (also, even)

• इति (iti) - thus (marking the reflection) (thus, so, marking a quotation)

• न (na) - not (not, no)

• उ (u) - (emphatic particle, dissolved from 'no') (indeed, just, an expletive particle)

• विद्म (vidma) - we know

• एकत्वात् (ekatvāt) - due to the inherent oneness (from oneness, due to oneness)

• अलम् (alam) - unnecessary (no need for further distinction) (enough, sufficient, capable of, no need for)

• एतयोः (etayoḥ) - of these two (ignorance and the world) (of these two)

Words meanings and morphology

किम् (kim) - is it (interrogative particle) (what, why, is it)

(indeclinable)

अज्ञत्वात् (ajñatvāt) - from ignorance (from ignorance, due to ignorance)

(noun)

Ablative, neuter, singular of ajñatva

ajñatva - ignorance, nescience

From a (negation) + jñā (to know) + tva (abstract suffix)

Compound type : nañ-tatpuruṣa (a+jñātva)

• a – not, non-
  indeclinable
  Negative prefix
• jñātva – knowledge, known state
  noun (neuter)
  From jñā (to know) + tva (abstract suffix)
  Root: jñā (class 9)

Note: Expresses cause.

जगत् (jagat) - the world (jagat) (world, universe)

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, moving

Present active participle from √gam, used as a noun.

Root: gam (class 1)

Note: Subject of jātam.

जातम् (jātam) - born (born, produced, become)

(adjective)

Nominative, neuter, singular of jāta

jāta - born, produced, arisen, become

Past Passive Participle

From √jan (to be born)

Root: jan (class 4)

Note: Used predicatively with implied 'asti'.

जगतः (jagataḥ) - of the world (jagat) (of the world)

(noun)

Genitive, neuter, singular of jagat

jagat - world, universe, moving

Present active participle from √gam, used as a noun.

Root: gam (class 1)

Note: Possessive, qualifying ajñatā.

अथ (atha) - or (then, now, or, also)

(indeclinable)

किम् (kim) - is it (interrogative particle) (what, why, is it)

(indeclinable)

अज्ञता (ajñatā) - ignorance (ignorance, nescience)

(noun)

Nominative, feminine, singular of ajñatā

ajñatā - ignorance, nescience, unwisdom

From a (negation) + jñā (to know) + tā (abstract suffix)

Compound type : nañ-tatpuruṣa (a+jñātā)

• a – not, non-
  indeclinable
  Negative prefix
• jñātā – knowledge
  noun (feminine)
  From jñā (to know) + tā (abstract suffix)
  Root: jñā (class 9)

Note: Subject of implied asti.

विचार्य (vicārya) - even after deliberation (having considered, having deliberated)

(indeclinable)

Absolutive (gerund)

From vi + √car (to move) + ṇic + ya

Prefix: vi

Root: car (class 1)

अपि (api) - even (also, even)

(indeclinable)

इति (iti) - thus (marking the reflection) (thus, so, marking a quotation)

(indeclinable)

न (na) - not (not, no)

(indeclinable)

उ (u) - (emphatic particle, dissolved from 'no') (indeed, just, an expletive particle)

(indeclinable)

विद्म (vidma) - we know

(verb)

1st person , plural, active, present (liṭ) of vid

Present active indicative (special form of root √vid, like an 'aḍādī' verb)

First person plural, parasmaipada. This is a special formation, often treated as a perfect in sense but used as present.

Root: vid (class 2)

एकत्वात् (ekatvāt) - due to the inherent oneness (from oneness, due to oneness)

(noun)

Ablative, neuter, singular of ekatva

ekatva - oneness, unity, identity

From eka (one) + tva (abstract suffix)

Note: Expresses cause.

अलम् (alam) - unnecessary (no need for further distinction) (enough, sufficient, capable of, no need for)

(indeclinable)

Note: Here, implies 'there is no distinction (between the two)' or 'it is futile to inquire further due to their oneness.'

एतयोः (etayoḥ) - of these two (ignorance and the world) (of these two)

(pronoun)

Genitive, dual of etad

etad - this, these

Demonstrative pronoun.

Note: Refers to ajñatā and jagat.