योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-67, verse-42

मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता ।
भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२ ॥

mānameyātmikā śuddhā satyaivāsatyavatsthitā ,
bhinneva ca na bhinnā syādbrahmaṇo braṃhmaṇātmikā 42

42. mānameyātmikā śuddhā satyā eva asatyavat sthitā
bhinnā iva ca na bhinnā syāt brahmaṇaḥ brahmaṇātmikā

42. śuddhā mānameyātmikā satyā eva asatyavat sthitā,
sā bhinnā iva ca na bhinnā syāt,
brahmaṇaḥ brahmaṇātmikā (asti).

42. Shri Vasishtha said: The pure reality, whose intrinsic nature (ātman) encompasses both the means of knowledge and the objects of knowledge, truly exists yet appears as if unreal. It seems to be separate, and yet it is not separate from (brahman), as its intrinsic nature (ātman) is one with (brahman).

Words meanings summery:

• मानमेयात्मिका (mānameyātmikā) - encompassing both the means of knowledge and objects of knowledge within its essential being (ātman). (whose intrinsic nature is knowledge and knowable)

• शुद्धा (śuddhā) - pure, clear, unblemished

• सत्या (satyā) - referring to the true reality. (true, real, existing)

• एव (eva) - indeed, truly, just, only

• असत्यवत् (asatyavat) - like unreal, as if non-existent, seemingly false

• स्थिता (sthitā) - situated, existing, standing

• भिन्ना (bhinnā) - appearing to be distinct or fragmented. (separate, divided, distinct)

• इव (iva) - like, as, as if

• च (ca) - and, also

• न (na) - not, no

• भिन्ना (bhinnā) - separate, divided, distinct

• स्यात् (syāt) - may be, should be, would be

• ब्रह्मणः (brahmaṇaḥ) - of brahman, from brahman

• ब्रह्मणात्मिका (brahmaṇātmikā) - its essential being (ātman) is identical with (brahman). (whose intrinsic nature is brahman)

Words meanings and morphology

मानमेयात्मिका (mānameyātmikā) - encompassing both the means of knowledge and objects of knowledge within its essential being (ātman). (whose intrinsic nature is knowledge and knowable)

(adjective)

Nominative, feminine, singular of mānameyātmika

mānameyātmika - of the nature of the knower (māna) and the knowable (meya), whose self (ātman) consists of means of knowledge and objects of knowledge.

Bahuvrīhi compound: 'māna' (means of knowledge) + 'meya' (object of knowledge) + 'ātman' (self/nature) + 'ika' (suffix indicating 'pertaining to').

Compound type : bahuvrīhi (māna+meya+ātman)

• māna – measure, means of knowledge (pramāṇa), honor, respect.
  noun (neuter)
  From root 'mā' (to measure, know).
  Root: mā (class 2)
• meya – knowable, measurable, object of knowledge.
  adjective (neuter)
  Gerundive
  From root 'mā' (to measure, know) + 'ya' suffix.
  Root: mā (class 2)
• ātman – self, soul, spirit, intrinsic nature (ātman).
  noun (masculine)
  n-stem noun.
  Root: an (class 2)

Note: Qualifies the implied subject, 'reality'.

शुद्धा (śuddhā) - pure, clear, unblemished

(adjective)

Nominative, feminine, singular of śuddha

śuddha - pure, clean, clear, faultless, undefiled.

Past Passive Participle

From root 'śudh' (to purify).

Root: śudh (class 4)

सत्या (satyā) - referring to the true reality. (true, real, existing)

(adjective)

Nominative, feminine, singular of satya

satya - true, real, existent; truth, reality.

From 'sat' (being, existing).

Root: as (class 2)

Note: Predicate adjective.

एव (eva) - indeed, truly, just, only

(indeclinable)

Emphatic particle.

असत्यवत् (asatyavat) - like unreal, as if non-existent, seemingly false

(indeclinable)

'a' (negative) + 'satya' (true) + 'vat' (like).

Compound type : nañ-tatpuruṣa (a+satya)

• a – not, non-, un-
  indeclinable
  Negative prefix.
• satya – true, real, existent.
  adjective (neuter)
  Root: as (class 2)

स्थिता (sthitā) - situated, existing, standing

(adjective)

Nominative, feminine, singular of sthita

sthita - standing, situated, existing, firm.

Past Passive Participle

From root 'sthā' (to stand).

Root: sthā (class 1)

भिन्ना (bhinnā) - appearing to be distinct or fragmented. (separate, divided, distinct)

(adjective)

Nominative, feminine, singular of bhinna

bhinna - broken, divided, separate, distinct, different.

Past Passive Participle

From root 'bhid' (to break).

Root: bhid (class 7)

इव (iva) - like, as, as if

(indeclinable)

particle indicating comparison.

च (ca) - and, also

(indeclinable)

Conjunction.

न (na) - not, no

(indeclinable)

Negative particle.

भिन्ना (bhinnā) - separate, divided, distinct

(adjective)

Nominative, feminine, singular of bhinna

bhinna - broken, divided, separate, distinct, different.

Past Passive Participle

From root 'bhid' (to break).

Root: bhid (class 7)

स्यात् (syāt) - may be, should be, would be

(verb)

3rd person , singular, active, optative (liṅ) of as

Optative active

Third person singular optative active from root 'as'.

Root: as (class 2)

ब्रह्मणः (brahmaṇaḥ) - of brahman, from brahman

(noun)

Genitive, neuter, singular of brahman

brahman - the Absolute, the supreme reality (brahman).

n-stem noun.

Root: bṛh

ब्रह्मणात्मिका (brahmaṇātmikā) - its essential being (ātman) is identical with (brahman). (whose intrinsic nature is brahman)

(adjective)

Nominative, feminine, singular of brahmaṇātmika

brahmaṇātmika - having the nature of (brahman), whose self (ātman) is (brahman).

Bahuvrīhi compound: 'brahman' (brahman) + 'ātman' (self/nature) + 'ika' (suffix).

Compound type : bahuvrīhi (brahman+ātman)

• brahman – the Absolute, the supreme reality (brahman).
  noun (neuter)
  n-stem noun.
  Root: bṛh
• ātman – self, soul, spirit, intrinsic nature (ātman).
  noun (masculine)
  n-stem noun.
  Root: an (class 2)

Note: Predicate adjective.