योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-11, verse-33

तस्मादिमानि सकलानि विजृम्भितानि सोऽपीदमङ्ग सकलासकलं महात्मा ।
रूपावलोकनमनोमननप्रकारा कारास्पदं स्वयमुदेति विलीयते च ॥ ३३ ॥

tasmādimāni sakalāni vijṛmbhitāni so'pīdamaṅga sakalāsakalaṃ mahātmā ,
rūpāvalokanamanomananaprakārā kārāspadaṃ svayamudeti vilīyate ca 33

33. tasmāt imāni sakalāni vijṛmbhitāni
saḥ api idam aṅga sakala-asakalaṃ
mahātmā rūpa-avalokana-manas-manana-prakāra-āspadam
svayam udeti vilīyate ca

33. aṅga,
tasmāt imāni sakalāni vijṛmbhitāni (bhavanti) saḥ mahātmā api idaṃ sakala-asakalaṃ (asti) (saḥ) rūpāvalokana-manas-manana-prakārāspadam svayam udeti ca vilīyate

33. Therefore, O dear one, all these manifestations (vijṛmbhita) are but the expansions of that (mahātmā) great Self (ātman) which is both complete and incomplete. This Self, being the very foundation of all modes of perceiving forms and mental reflection (kārāspadam), spontaneously appears and then dissolves.

Words meanings summery:

• तस्मात् (tasmāt) - introduces a consequence or inference based on previous statements about the Self (therefore, from that)

• इमानि (imāni) - referring to the various phenomena and experiences of the world (these)

• सकलानि (sakalāni) - all the manifold manifestations of the world (all, entire, complete)

• विजृम्भितानि (vijṛmbhitāni) - the various phenomena of the world that appear as expressions of the Self (manifestations, expansions, sproutings)

• सः (saḥ) - refers to the ultimate Self (mahātmā) (that, he)

• अपि (api) - emphasizes that the Self encompasses both the whole and not-whole aspects (also, even, too)

• इदम् (idam) - referring to the immediate reality, encompassing all manifested phenomena (this)

• अङ्ग (aṅga) - an affectionate address to Rama by Vasiṣṭha (O dear one, O son, indeed)

• सकल-असकलं (sakala-asakalaṁ) - describing the paradoxical nature of the Self, which encompasses all manifest parts yet remains indivisible and transcendent (with parts and without parts, complete and incomplete)

• महात्मा (mahātmā) - the ultimate Reality, the (ātman) Self, described as the source of all manifestations (great Self, supreme spirit, noble-minded person)

• रूप-अवलोकन-मनस्-मनन-प्रकार-आस्पदम् (rūpa-avalokana-manas-manana-prakāra-āspadam) - the underlying support for all sensory perceptions and mental processes, which is the Self itself (the foundation/abode of the modes of seeing forms and mental reflection)

• स्वयम् (svayam) - emphasizes the inherent and uncaused nature of the Self's appearance and dissolution, independent of external factors (by itself, spontaneously, personally)

• उदेति (udeti) - the Self manifests or projects itself as the universe (rises, appears, comes forth)

• विलीयते (vilīyate) - the Self withdraws or resolves its manifestations back into itself (dissolves, merges, vanishes)

• च (ca) - connects the acts of appearance and dissolution, indicating they are both spontaneous processes of the Self (and, also)

Words meanings and morphology

तस्मात् (tasmāt) - introduces a consequence or inference based on previous statements about the Self (therefore, from that)

(pronoun)

Ablative, masculine/neuter, singular of tad

tad - that, therefore

इमानि (imāni) - referring to the various phenomena and experiences of the world (these)

(pronoun)

Nominative, neuter, plural of idam

idam - this, these

सकलानि (sakalāni) - all the manifold manifestations of the world (all, entire, complete)

(adjective)

Nominative, neuter, plural of sakala

sakala - all, entire, complete, with parts

विजृम्भितानि (vijṛmbhitāni) - the various phenomena of the world that appear as expressions of the Self (manifestations, expansions, sproutings)

(noun)

Nominative, neuter, plural of vijṛmbhita

vijṛmbhita - manifested, expanded, yawned, blossomed

Past Passive Participle

From prefix vi + root jṛmbh (to yawn, expand) + suffix kta.

Prefix: vi

Root: jṛmbh (class 1)

सः (saḥ) - refers to the ultimate Self (mahātmā) (that, he)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

अपि (api) - emphasizes that the Self encompasses both the whole and not-whole aspects (also, even, too)

(indeclinable)

इदम् (idam) - referring to the immediate reality, encompassing all manifested phenomena (this)

(pronoun)

Nominative, neuter, singular of idam

idam - this, this one

अङ्ग (aṅga) - an affectionate address to Rama by Vasiṣṭha (O dear one, O son, indeed)

(indeclinable)

सकल-असकलं (sakala-asakalaṁ) - describing the paradoxical nature of the Self, which encompasses all manifest parts yet remains indivisible and transcendent (with parts and without parts, complete and incomplete)

(adjective)

Nominative, neuter, singular of sakala-asakala

sakala-asakala - complete and incomplete, with parts and without parts

Compound type : Dvandva (sakala+asakala)

• sakala – all, entire, complete, with parts
  adjective
  Prefix: sa
• asakala – incomplete, without parts
  adjective
  Prefix: a

महात्मा (mahātmā) - the ultimate Reality, the (ātman) Self, described as the source of all manifestations (great Self, supreme spirit, noble-minded person)

(noun)

Nominative, masculine, singular of mahātman

mahātman - great Self, supreme spirit, noble-minded person

Compound type : Karmadhāraya (mahā+ātman)

• mahā – great, large, mighty
  adjective
• ātman – Self, soul, essence, spirit
  noun (masculine)

रूप-अवलोकन-मनस्-मनन-प्रकार-आस्पदम् (rūpa-avalokana-manas-manana-prakāra-āspadam) - the underlying support for all sensory perceptions and mental processes, which is the Self itself (the foundation/abode of the modes of seeing forms and mental reflection)

(noun)

Nominative, neuter, singular of rūpāvalokana-manomanana-prakārāspada

rūpāvalokana-manomanana-prakārāspada - the foundation/abode of the modes of perceiving forms and mental reflection

Compound type : Tatpuruṣa (rūpa+avalokana+manas+manana+prakāra+āspada)

• rūpa – form, appearance, object of sight
  noun (neuter)
• avalokana – seeing, looking at, perception
  noun (neuter)
  Prefix: ava
  Root: lok (class 10)
• manas – mind, intellect, thought
  noun (neuter)
• manana – thinking, reflecting, meditating
  noun (neuter)
  Root: man (class 4)
• prakāra – kind, type, manner, mode
  noun (masculine)
  Prefix: pra
  Root: kṛ (class 8)
• āspada – seat, place, abode, basis, object
  noun (neuter)

स्वयम् (svayam) - emphasizes the inherent and uncaused nature of the Self's appearance and dissolution, independent of external factors (by itself, spontaneously, personally)

(indeclinable)

उदेति (udeti) - the Self manifests or projects itself as the universe (rises, appears, comes forth)

(verb)

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

Prefix: ud

Root: i (class 2)

विलीयते (vilīyate) - the Self withdraws or resolves its manifestations back into itself (dissolves, merges, vanishes)

(verb)

3rd person , singular, passive, present (laṭ) of vilī

Passive voice of vi-lī

From prefix vi + root lī (to cling, to dissolve) + passive suffix ya + 3rd singular ending ate.

Prefix: vi

Root: lī (class 4)

च (ca) - connects the acts of appearance and dissolution, indicating they are both spontaneous processes of the Self (and, also)

(indeclinable)