योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-96, verse-42

यद्यद्यथा जगति चेतति चेतनात्मा तत्तत्तथानुभवतीत्यनुभूतिसिद्धम् ।
दृष्टं विषामृतदृशेव पदार्थजातं नातोस्ति संविदविधेयमितिप्रसिद्धम् ॥ ४२ ॥

yadyadyathā jagati cetati cetanātmā tattattathānubhavatītyanubhūtisiddham ,
dṛṣṭaṃ viṣāmṛtadṛśeva padārthajātaṃ nātosti saṃvidavidheyamitiprasiddham 42

42. yat yat yathā jagati cetati cetana-ātmā tat
tat tathā anubhavati iti anubhūti-siddham
dṛṣṭam viṣa-amṛta-dṛśā iva padārtha-jātam na
ataḥ asti saṃvid-avidheyam iti prasiddham

42. yat yat cetana-ātmā jagati yathā cetati tat
tat tathā anubhavati iti anubhūti-siddham
viṣa-amṛta-dṛśā iva padārtha-jātam dṛṣṭam
ataḥ na saṃvid-avidheyam asti iti prasiddham

42. Whatever the conscious self (ātman) perceives in the world, in whatever manner, it experiences it precisely in that way—this is established by experience. Just as a person, seeing both poison and nectar, perceives their nature differently, so too is the multitude of objects seen. Therefore, it is well-known that nothing exists beyond the power of consciousness (saṃvid).

Words meanings summery:

• यत् (yat) - which, whatever

• यत् (yat) - which, whatever

• यथा (yathā) - in whatever manner (as, just as, in which way)

• जगति (jagati) - in the world, in the universe

• चेतति (cetati) - perceives, thinks, is conscious

• चेतन-आत्मा (cetana-ātmā) - conscious self, conscious soul

• तत् (tat) - that, it

• तत् (tat) - that, it

• तथा (tathā) - precisely in that way (so, thus, in that way)

• अनुभवति (anubhavati) - experiences, perceives, feels

• इति (iti) - introduces or concludes a statement; 'that' (thus, so)

• अनुभूति-सिद्धम् (anubhūti-siddham) - established by experience, proven by realization

• दृष्टम् (dṛṣṭam) - seen, observed

• विष-अमृत-दृशा (viṣa-amṛta-dṛśā) - by one who discerns between poison and nectar (by one who sees poison and nectar (differently))

• इव (iva) - like, as if, as

• पदार्थ-जातम् (padārtha-jātam) - multitude of objects, collection of things

• न (na) - not, no

• अतः (ataḥ) - therefore, hence, from this

• अस्ति (asti) - is, exists

• संविद्-अविधेयम् (saṁvid-avidheyam) - not beyond the power/control of consciousness (saṃvid) (not subject to consciousness, not under the control of consciousness)

• इति (iti) - introduces or concludes a statement; 'that' (thus, so)

• प्रसिद्धम् (prasiddham) - well-known, famous, established, proven

Words meanings and morphology

यत् (yat) - which, whatever

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, whatever

Note: Repetition implies 'whatever' or 'each'.

यत् (yat) - which, whatever

(pronoun)

Nominative, neuter, singular of yad

yad - which, what, whatever

Note: Repetition implies 'whatever' or 'each'.

यथा (yathā) - in whatever manner (as, just as, in which way)

(indeclinable)

जगति (jagati) - in the world, in the universe

(noun)

Locative, neuter, singular of jagat

jagat - the world, universe; moving, living

Root: gam

चेतति (cetati) - perceives, thinks, is conscious

(verb)

3rd person , singular, active, present (laṭ) of cit

Root: cit (class 1)

चेतन-आत्मा (cetana-ātmā) - conscious self, conscious soul

(noun)

Nominative, masculine, singular of cetana-ātman

cetana-ātman - the conscious self or soul

Compound type : karmadhāraya (cetana+ātman)

• cetana – conscious, sentient, intelligent
  adjective (masculine)
• ātman – self, soul, spirit, essence (ātman)
  noun (masculine)

तत् (tat) - that, it

(pronoun)

Nominative, neuter, singular of tad

tad - that, it, this

Note: Repetition implies 'that, that' or 'each'.

तत् (tat) - that, it

(pronoun)

Nominative, neuter, singular of tad

tad - that, it, this

Note: Repetition implies 'that, that' or 'each'.

तथा (tathā) - precisely in that way (so, thus, in that way)

(indeclinable)

अनुभवति (anubhavati) - experiences, perceives, feels

(verb)

3rd person , singular, active, present (laṭ) of anu-bhū

Prefix: anu

Root: bhū (class 1)

इति (iti) - introduces or concludes a statement; 'that' (thus, so)

(indeclinable)

अनुभूति-सिद्धम् (anubhūti-siddham) - established by experience, proven by realization

(adjective)

Nominative, neuter, singular of anubhūti-siddha

anubhūti-siddha - established or proven by experience or perception

Compound type : tatpuruṣa (anubhūti+siddha)

• anubhūti – experience, perception, realization
  noun (feminine)
  Prefix: anu
  Root: bhū
• siddha – accomplished, proven, established, perfected
  participle (masculine)
  Past Passive Participle
  Derived from root 'sidh' (to succeed, be accomplished).
  Root: sidh

दृष्टम् (dṛṣṭam) - seen, observed

(participle)

Nominative, neuter, singular of dṛṣṭa

dṛṣṭa - seen, observed, perceived

Past Passive Participle

Derived from root 'dṛś' (to see).

Root: dṛś

विष-अमृत-दृशा (viṣa-amṛta-dṛśā) - by one who discerns between poison and nectar (by one who sees poison and nectar (differently))

(noun)

Instrumental, feminine, singular of viṣa-amṛta-dṛś

viṣa-amṛta-dṛś - one who sees/perceives poison and nectar

Compound type : bahuvrīhi (viṣa+amṛta+dṛś)

• viṣa – poison, venom
  noun (neuter)
• amṛta – nectar, immortality; immortal
  noun (neuter)
• dṛś – seeing, one who sees, eye
  noun (feminine)
  Root: dṛś

इव (iva) - like, as if, as

(indeclinable)

पदार्थ-जातम् (padārtha-jātam) - multitude of objects, collection of things

(noun)

Nominative, neuter, singular of padārtha-jāta

padārtha-jāta - multitude of objects, collection of things or categories

Compound type : tatpuruṣa (padārtha+jāta)

• padārtha – object, thing, meaning of a word, category
  noun (masculine)
• jāta – born, produced; multitude, class, collection
  noun (neuter)
  Past Passive Participle
  Derived from root 'jan' (to be born).
  Root: jan

न (na) - not, no

(indeclinable)

अतः (ataḥ) - therefore, hence, from this

(indeclinable)

अस्ति (asti) - is, exists

(verb)

3rd person , singular, active, present (laṭ) of as

Root: as (class 2)

संविद्-अविधेयम् (saṁvid-avidheyam) - not beyond the power/control of consciousness (saṃvid) (not subject to consciousness, not under the control of consciousness)

(adjective)

Nominative, neuter, singular of saṃvid-avidheya

saṁvid-avidheya - not subject to consciousness, not to be commanded by consciousness

Compound type : tatpuruṣa (saṃvid+avidheya)

• saṃvid – consciousness, knowledge, understanding (saṃvid)
  noun (feminine)
• avidheya – not to be commanded, not subject to control, unmanageable
  adjective (masculine)
  Gerundive
  Negated form of 'vidheya' (obedient, manageable, to be commanded).
  Prefix: vi
  Root: dhā

इति (iti) - introduces or concludes a statement; 'that' (thus, so)

(indeclinable)

प्रसिद्धम् (prasiddham) - well-known, famous, established, proven

(participle)

Nominative, neuter, singular of prasiddha

prasiddha - well-known, famous, established, accomplished, evident

Past Passive Participle

Derived from root 'sidh' (to succeed) with prefix 'pra'.

Prefix: pra

Root: sidh