योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-66, verse-2

यथाभूतमसद्रूपमात्मानं यदि पश्यति ।
विचार्यतेऽन्तस्तदनुभावहीनं न शोचति ॥ २ ॥

yathābhūtamasadrūpamātmānaṃ yadi paśyati ,
vicāryate'ntastadanubhāvahīnaṃ na śocati 2

2. yathābhūtam asadrūpam ātmānam yadi paśyati
vicāryate antaḥ tat anubhāvahīnam na śocati

2. yadi ātmānam yathābhūtam asadrūpam paśyati,
antaḥ vicāryate,
tat anubhāvahīnam na śocati

2. If one perceives the self (ātman) as it truly is—as having an unreal form—and this is internally contemplated, then, being devoid of [illusory] experience, one does not grieve.

Words meanings summery:

• यथाभूतम् (yathābhūtam) - Referring to the true nature of the self (ātman). (as it really is, in its true nature)

• असद्रूपम् (asadrūpam) - Describing the non-dual, formless nature of the self (ātman) as distinct from any perceived, empirical form. (of unreal form, whose nature is non-existence)

• आत्मानम् (ātmānam) - The individual or universal self (ātman). (the self (ātman), soul, essence)

• यदि (yadi) - Introduces a conditional clause. (if, in case that)

• पश्यति (paśyati) - If one perceives with understanding. (sees, perceives, observes)

• विचार्यते (vicāryate) - The inner self (ātman) is subject to profound internal examination. (it is contemplated, investigated, reflected upon)

• अन्तः (antaḥ) - The contemplation happens inwardly, in one's mind or consciousness. (within, internally, inside)

• तत् (tat) - Refers to the self (ātman) as it is perceived and contemplated. (that, that (self), therefore)

• अनुभावहीनम् (anubhāvahīnam) - The self (ātman), when correctly understood, is free from the illusion of individual experience and its effects. (devoid of experience, without perception, without effect)

• न (na) - Negates the action of grieving. (not, no)

• शोचति (śocati) - The state of sorrow or regret ceases. (grieves, laments, sorrows)

Words meanings and morphology

यथाभूतम् (yathābhūtam) - Referring to the true nature of the self (ātman). (as it really is, in its true nature)

(adjective)

Accusative, neuter, singular of yathābhūta

yathābhūta - as it has happened, as it truly is, in reality

Past Passive Participle

From `yathā` (as) + `bhūta` (become, happened, being).

Compound type : avyayībhāva (yathā+bhūta)

• yathā – as, just as, in which manner
  indeclinable
• bhūta – become, existing, being, past, creature, element
  adjective (neuter)
  Past Passive Participle
  From root `bhū`.
  Root: bhū (class 1)

Note: Modifies `ātmanam`.

असद्रूपम् (asadrūpam) - Describing the non-dual, formless nature of the self (ātman) as distinct from any perceived, empirical form. (of unreal form, whose nature is non-existence)

(adjective)

Accusative, neuter, singular of asadrūpa

asadrūpa - having the nature of non-existence, of an unreal form

From `asat` (non-existent) + `rūpa` (form, nature).

Compound type : karmadhāraya (asat+rūpa)

• asat – non-existent, unreal, false, bad
  adjective (neuter)
  Present active participle
  From `a` (not) + `sat` (being), root `as` (to be).
  Root: as (class 2)
• rūpa – form, shape, nature, appearance, beauty
  noun (neuter)

Note: Modifies `ātmanam`.

आत्मानम् (ātmānam) - The individual or universal self (ātman). (the self (ātman), soul, essence)

(noun)

Accusative, neuter, singular of ātman

ātman - breath, soul, self, essential nature, individual soul, Supreme Soul (brahman)

Root: an (class 2)

Note: Object of `paśyati`.

यदि (yadi) - Introduces a conditional clause. (if, in case that)

(indeclinable)

पश्यति (paśyati) - If one perceives with understanding. (sees, perceives, observes)

(verb)

3rd person , singular, active, present (lat) of dṛś

Present active indicative, 3rd person singular

Root `dṛś`, forms `paśyati` in present tense.

Root: dṛś (class 1)

विचार्यते (vicāryate) - The inner self (ātman) is subject to profound internal examination. (it is contemplated, investigated, reflected upon)

(verb)

3rd person , singular, passive, present (lat) of vicār

Present middle/passive indicative, 3rd person singular

Root `car` with `vi-` prefix, in causative (`cār-`) and then passive (`-yate`).

Prefix: vi

Root: car (class 1)

अन्तः (antaḥ) - The contemplation happens inwardly, in one's mind or consciousness. (within, internally, inside)

(indeclinable)

तत् (tat) - Refers to the self (ātman) as it is perceived and contemplated. (that, that (self), therefore)

(pronoun)

Nominative, neuter, singular of tad

tad - that, this, he, she, it

Demonstrative pronoun.

अनुभावहीनम् (anubhāvahīnam) - The self (ātman), when correctly understood, is free from the illusion of individual experience and its effects. (devoid of experience, without perception, without effect)

(adjective)

Nominative, neuter, singular of anubhāvahīna

anubhāvahīna - devoid of perception, without experience, without effect, powerless

From `anubhāva` (perception, experience, power) + `hīna` (devoid of, abandoned).

Compound type : tatpuruṣa (anubhāva+hīna)

• anubhāva – perception, experience, understanding, impression, power, dignity
  noun (masculine)
  From `anu` + root `bhū`.
  Prefix: anu
  Root: bhū (class 1)
• hīna – deprived of, devoid of, abandoned, inferior
  adjective (neuter)
  Past Passive Participle
  From root `hā` (to abandon, forsake).
  Root: hā (class 3)

Note: Predicate adjective for `tat`.

न (na) - Negates the action of grieving. (not, no)

(indeclinable)

Negative particle.

शोचति (śocati) - The state of sorrow or regret ceases. (grieves, laments, sorrows)

(verb)

3rd person , singular, active, present (lat) of śuc

Present active indicative, 3rd person singular

From root `śuc` (to glow, to grieve).

Root: śuc (class 1)