योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-1, verse-18

ब्रह्मण्येवास्त्यनन्तात्म यथास्थितमिदं जगत् ।
न जगच्छब्दकार्थेऽस्ति हेम्नीव कटकात्मता ॥ १८ ॥

brahmaṇyevāstyanantātma yathāsthitamidaṃ jagat ,
na jagacchabdakārthe'sti hemnīva kaṭakātmatā 18

18. brahmaṇi eva asti anantātma yathāsthitam idam jagat
na jagat śabdakārthe asti hemni iva kaṭakātmatā

18. idam jagat anantātma yathāsthitam brahmaṇi eva asti
hemni iva kaṭakātmatā na asti jagat śabdakārthe na

18. This world (jagat), of infinite nature (anantātma) and existing in its true state, indeed abides within Brahman (brahman). Just as the essential nature of a bracelet (kaṭakātmatā) does not exist as a separate entity in gold (heman), similarly, the significance of the word "world" is not separate (from Brahman).

Words meanings summery:

• ब्रह्मणि (brahmaṇi) - in Brahman

• एव (eva) - indeed, only, certainly

• अस्ति (asti) - is, exists

• अनन्तात्म (anantātma) - of infinite nature, having an infinite self

• यथास्थितम् (yathāsthitam) - as it truly exists, in its proper state, eternally established

• इदम् (idam) - this

• जगत् (jagat) - world, universe

• न (na) - not, no

• जगत् (jagat) - Used as the first part of a compound `jagacchabdakārthe`. (world, universe)

• शब्दकार्थे (śabdakārthe) - In the significance/meaning conveyed by the word 'world'. (in the object/meaning of a word; in the significance of a word)

• अस्ति (asti) - (does not) exist (separately) (is, exists)

• हेम्नि (hemni) - in gold

• इव (iva) - like, as, as if

• कटकात्मता (kaṭakātmatā) - the essential nature of a bracelet, bracelet-ness

Words meanings and morphology

ब्रह्मणि (brahmaṇi) - in Brahman

(noun)

Locative, neuter, singular of brahman

brahman - the Absolute, the ultimate reality

Root: bṛh (class 1)

एव (eva) - indeed, only, certainly

(indeclinable)

अस्ति (asti) - is, exists

(verb)

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

present indicative

parasmaipada

Root: as (class 2)

अनन्तात्म (anantātma) - of infinite nature, having an infinite self

(adjective)

Nominative, masculine/neuter, singular of anantātman

anantātman - of infinite nature, whose self is endless

Compound type : bahuvrīhi (ananta+ātman)

• ananta – infinite, endless
  adjective
  Formed from a- (negation) + anta (end).
• ātman – self, soul, spirit, essence
  noun (masculine)
  Root: an

Note: Qualifies 'jagat'.

यथास्थितम् (yathāsthitam) - as it truly exists, in its proper state, eternally established

(adjective)

Nominative, neuter, singular of yathāsthita

yathāsthita - as it is, as it truly exists, in its proper state

Compound adverbial adjective. yathā (as) + sthita (stood, existed).

Compound type : avyayībhāva/karmadhāraya (yathā+sthita)

• yathā – as, like, in the manner that
  indeclinable
• sthita – stood, existing, situated, established
  adjective
  past passive participle
  From root sthā (to stand).
  Root: sthā (class 1)

Note: Qualifies 'jagat'.

इदम् (idam) - this

(pronoun)

Nominative, neuter, singular of idam

idam - this

Note: Qualifies 'jagat'.

जगत् (jagat) - world, universe

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe (as something moving or created)

present active participle

From root gam 'to go' (reduplicated).

Root: gam (class 1)

न (na) - not, no

(indeclinable)

Note: Negative particle.

जगत् (jagat) - Used as the first part of a compound `jagacchabdakārthe`. (world, universe)

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe

present active participle

From root gam 'to go' (reduplicated).

Root: gam (class 1)

Note: Part of compound 'jagacchabdakārthe'.

शब्दकार्थे (śabdakārthe) - In the significance/meaning conveyed by the word 'world'. (in the object/meaning of a word; in the significance of a word)

(noun)

Locative, masculine/neuter, singular of śabdakārtha

śabdakārtha - object/meaning of a word, significance

This form 'kārtha' is unusual. It is likely a variant or textual corruption of 'śabdārtha'. If 'kārtha' is taken as 'kārya-artha' or derived from 'kāra' + 'artha', it still implies 'meaning/purpose of a word' or 'matter of a word'.

Compound type : ṣaṣṭhī-tatpuruṣa (śabda+kārtha)

• śabda – word, sound
  noun (masculine)
  Root: śabd (class 1)
• kārtha – meaning, object, purpose (interpreted as equivalent to artha in this context)
  noun (masculine)
  Assuming this implies artha. Could be from kāra (action) + artha (meaning, purpose) leading to 'purpose of action' or 'significance'.
  Root: kṛ (class 8)

Note: Part of compound 'jagacchabdakārthe'. Refers to the meaning of the word 'jagat'.

अस्ति (asti) - (does not) exist (separately) (is, exists)

(verb)

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

present indicative

parasmaipada

Root: as (class 2)

हेम्नि (hemni) - in gold

(noun)

Locative, neuter, singular of heman

heman - gold

इव (iva) - like, as, as if

(indeclinable)

कटकात्मता (kaṭakātmatā) - the essential nature of a bracelet, bracelet-ness

(noun)

Nominative, feminine, singular of kaṭakātmatā

kaṭakātmatā - the essential nature of a bracelet, bracelet-ness

Compound formed from kaṭaka + ātman + tā.

Compound type : tatpuruṣa (kaṭaka+ātmatā)

• kaṭaka – bracelet, anklet
  noun (masculine/neuter)
  Root: kaṭ (class 1)
• ātmatā – the quality of being oneself, selfhood, essence
  noun (feminine)
  Formed from ātman + tā (suffix for abstract feminine nouns).
  Root: an