योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-67, verse-24

शुद्ध आत्मा नित्यतृप्त इव शान्तः समस्थितः ।
अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमम् ॥ २४ ॥

śuddha ātmā nityatṛpta iva śāntaḥ samasthitaḥ ,
apaśyanpaśyatīvemaṃ cittākhyaṃ svapnavibhramam 24

24. śuddhaḥ ātmā nityatṛptaḥ iva śāntaḥ samasthitaḥ
apaśyan paśyati iva imam cittākhyam svapnavibhramam

24. śuddhaḥ ātmā nityatṛptaḥ iva śāntaḥ samasthitaḥ
apaśyan imam cittākhyam svapnavibhramam paśyati iva

24. The pure Self (ātman), as if eternally content, peaceful, and unperturbed, appears to perceive this dream-like delusion called the mind (citta), even while not truly seeing it.

Words meanings summery:

• शुद्धः (śuddhaḥ) - pure, unblemished (referring to the Self) (pure, clean, clear, unblemished)

• आत्मा (ātmā) - The ultimate Self (ātman) (Self, soul, spirit, essence)

• नित्यतृप्तः (nityatṛptaḥ) - eternally and perfectly content (eternally content, always satisfied)

• इव (iva) - as if (as if, like, similar to)

• शान्तः (śāntaḥ) - peaceful, serene (referring to the Self) (peaceful, tranquil, calm, quiet)

• समस्थितः (samasthitaḥ) - remaining in equipoise, unperturbed (well-situated, remaining in equipoise, firm, steady)

• अपश्यन् (apaśyan) - not truly seeing or perceiving (as a witness) (not seeing, not perceiving)

• पश्यति (paśyati) - seems to perceive (used with iva) (sees, perceives)

• इव (iva) - as if (as if, like)

• इमम् (imam) - this (referring to svapnavibhramam) (this (masculine accusative singular))

• चित्ताख्यम् (cittākhyam) - the delusion known as the mind (citta) (called mind, known as mind)

• स्वप्नविभ्रमम् (svapnavibhramam) - this mind-called dream-like delusion (dream-delusion, illusion of a dream)

Words meanings and morphology

शुद्धः (śuddhaḥ) - pure, unblemished (referring to the Self) (pure, clean, clear, unblemished)

(adjective)

Nominative, masculine, singular of śuddha

śuddha - pure, clean, clear, unblemished, righteous, sacred

Past Passive Participle

From root śudh (to purify, cleanse) with suffix kta (P.P.P.).

Root: śudh (class 4)

Note: Qualifies ātmā.

आत्मा (ātmā) - The ultimate Self (ātman) (Self, soul, spirit, essence)

(noun)

Nominative, masculine, singular of ātman

ātman - Self, soul, spirit, essence, life, mind, body, heart

Note: Subject of the sentence.

नित्यतृप्तः (nityatṛptaḥ) - eternally and perfectly content (eternally content, always satisfied)

(adjective)

Nominative, masculine, singular of nityatṛpta

nityatṛpta - eternally satisfied, always content

Compound.

Compound type : Tatpuruṣa (nitya+tṛpta)

• nitya – eternal, perpetual, constant, permanent
  adjective (masculine)
• tṛpta – satisfied, contented, gratified
  adjective (masculine)
  Past Passive Participle
  From root tṛp (to satisfy, to be pleased) with suffix kta.
  Root: tṛp (class 4)

Note: Qualifies ātmā.

इव (iva) - as if (as if, like, similar to)

(indeclinable)

Note: Expresses comparison.

शान्तः (śāntaḥ) - peaceful, serene (referring to the Self) (peaceful, tranquil, calm, quiet)

(adjective)

Nominative, masculine, singular of śānta

śānta - peaceful, tranquil, calm, quiet, ceased, extinguished

Past Passive Participle

From root śam (to be calm, to cease) with suffix kta.

Root: śam (class 4)

Note: Qualifies ātmā.

समस्थितः (samasthitaḥ) - remaining in equipoise, unperturbed (well-situated, remaining in equipoise, firm, steady)

(adjective)

Nominative, masculine, singular of samasthita

samasthita - well-placed, steady, firm, remaining in equipoise

Past Passive Participle

From root sthā (to stand, remain) with prefix sam and suffix kta.

Prefix: sam

Root: sthā (class 1)

Note: Qualifies ātmā.

अपश्यन् (apaśyan) - not truly seeing or perceiving (as a witness) (not seeing, not perceiving)

(participle)

Nominative, masculine, singular of apaśyat

apaśyat - not seeing, not perceiving

Present Active Participle

From root paś (to see) with negative prefix a- and suffix śatṛ.

Prefix: a

Root: dṛś (class 1)

Note: Qualifies ātmā.

पश्यति (paśyati) - seems to perceive (used with iva) (sees, perceives)

(verb)

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

Present Tense

3rd person singular present active indicative of root dṛś (which becomes paś in the present system).

Root: dṛś (class 1)

Note: Used with iva to mean "seems to see".

इव (iva) - as if (as if, like)

(indeclinable)

Note: Used with paśyati to indicate apparent perception.

इमम् (imam) - this (referring to svapnavibhramam) (this (masculine accusative singular))

(pronoun)

Accusative, masculine, singular of idam

idam - this, that

Demonstrative pronoun.

Note: Object of paśyati.

चित्ताख्यम् (cittākhyam) - the delusion known as the mind (citta) (called mind, known as mind)

(adjective)

Accusative, masculine, singular of cittākhya

cittākhya - called mind, named mind

Compound.

Compound type : Tatpuruṣa (citta+ākhya)

• citta – mind, consciousness, thought, intellect
  noun (neuter)
  From root cit (to perceive, to be conscious).
  Root: cit (class 1)
• ākhya – named, called, known as, word, appellation
  adjective (masculine)
  Gerundive
  From root khyā (to tell, relate) with prefix ā- and suffix ṇya.
  Prefix: ā
  Root: khyā (class 2)

Note: Qualifies svapnavibhramam.

स्वप्नविभ्रमम् (svapnavibhramam) - this mind-called dream-like delusion (dream-delusion, illusion of a dream)

(noun)

Accusative, masculine, singular of svapnavibhrama

svapnavibhrama - dream-like delusion, illusion caused by a dream

Compound.

Compound type : Tatpuruṣa (svapna+vibhrama)

• svapna – dream, sleep
  noun (masculine)
  From root svap (to sleep).
  Root: svap (class 2)
• vibhrama – delusion, confusion, error, wandering
  noun (masculine)
  From root bhram (to wander) with prefix vi-.
  Prefix: vi
  Root: bhram (class 1)

Note: Object of paśyati.

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