योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-67, verse-77

शुद्धं सर्वगतं ब्रह्मानन्तमद्वितीयं दुःखबोधवशाद
शुद्धमिवासदिवानेकमिवासर्वगमिवावबुध्यते ॥ ७७ ॥

śuddhaṃ sarvagataṃ brahmānantamadvitīyaṃ duḥkhabodhavaśāda
śuddhamivāsadivānekamivāsarvagamivāvabudhyate 77

77. śuddham sarvagatam brahma anantam advitīyam duḥkhabodhavaśāt
aśuddham iva asat iva anekam iva asarvagam iva avabudhyate

77. śuddham sarvagatam anantam advitīyam brahma duḥkhabodhavaśāt
aśuddham iva asat iva anekam iva asarvagam iva avabudhyate

77. The pure, all-pervading, infinite, non-dual ultimate reality (brahman), due to the influence of the understanding of suffering, is perceived as if impure, as if non-existent, as if manifold, and as if not all-pervading.

Words meanings summery:

• शुद्धम् (śuddham) - pure (referring to brahman) (pure, clean, unsullied, unmixed)

• सर्वगतम् (sarvagatam) - all-pervading (referring to brahman) (all-pervading, omnipresent)

• ब्रह्म (brahma) - the ultimate reality (brahman) (the ultimate reality, the absolute, the supreme spirit)

• अनन्तम् (anantam) - infinite (referring to brahman) (infinite, endless, boundless)

• अद्वितीयम् (advitīyam) - non-dual (referring to brahman) (non-dual, without a second)

• दुःखबोधवशात् (duḥkhabodhavaśāt) - due to the influence of the understanding of suffering (due to the power/influence of the understanding of suffering)

• अशुद्धम् (aśuddham) - impure (referring to brahman, perceived as such) (impure, unclean, unholy)

• इव (iva) - as if (as if, like, as, in a manner)

• असत् (asat) - non-existent (referring to brahman, perceived as such) (non-existent, unreal, false, bad)

• इव (iva) - as if (as if, like, as, in a manner)

• अनेकम् (anekam) - manifold (referring to brahman, perceived as such) (manifold, various, not one, many)

• इव (iva) - as if (as if, like, as, in a manner)

• असर्वगम् (asarvagam) - not all-pervading (referring to brahman, perceived as such) (not all-pervading, not omnipresent)

• इव (iva) - as if (as if, like, as, in a manner)

• अवबुध्यते (avabudhyate) - is perceived (impersonal passive, or reflexive as 'understands itself') (is understood, is perceived, is known)

Words meanings and morphology

शुद्धम् (śuddham) - pure (referring to brahman) (pure, clean, unsullied, unmixed)

(adjective)

Nominative, neuter, singular of śuddha

śuddha - pure, clean, unsullied

Past Passive Participle

From root śudh (to purify, be pure)

Root: śudh (class 4)

सर्वगतम् (sarvagatam) - all-pervading (referring to brahman) (all-pervading, omnipresent)

(adjective)

Nominative, neuter, singular of sarvagata

sarvagata - all-pervading, omnipresent

Past Passive Participle (used as adjective)

From root gam (to go) with prefix sarva (all)

Compound type : bahuvrihi (sarva+gata)

• sarva – all, every, whole
  pronoun (masculine)
• gata – gone, reached, pervaded
  adjective (neuter)
  Past Passive Participle
  From root gam (to go)
  Root: gam (class 1)

ब्रह्म (brahma) - the ultimate reality (brahman) (the ultimate reality, the absolute, the supreme spirit)

(noun)

Nominative, neuter, singular of brahman

brahman - the ultimate reality, the absolute, the supreme spirit

अनन्तम् (anantam) - infinite (referring to brahman) (infinite, endless, boundless)

(adjective)

Nominative, neuter, singular of ananta

ananta - infinite, endless, boundless

Negative compound of 'anta' (end)

Compound type : bahuvrihi (a+anta)

• a – not, non-
  indeclinable
• anta – end, limit, boundary
  noun (masculine)

अद्वितीयम् (advitīyam) - non-dual (referring to brahman) (non-dual, without a second)

(adjective)

Nominative, neuter, singular of advitīya

advitīya - non-dual, without a second

Negative compound of 'dvitīya' (second)

Compound type : bahuvrihi (a+dvitīya)

• a – not, non-
  indeclinable
• dvitīya – second
  adjective (masculine)

दुःखबोधवशात् (duḥkhabodhavaśāt) - due to the influence of the understanding of suffering (due to the power/influence of the understanding of suffering)

(noun)

Ablative, masculine, singular of duḥkhabodhavaśa

duḥkhabodhavaśa - under the sway of the understanding of suffering

Tatpuruṣa compound: duḥkha (suffering) + bodha (understanding) + vaśa (sway, influence)

Compound type : tatpurusha (duḥkha+bodha+vaśa)

• duḥkha – suffering, pain, misery, sorrow
  noun (neuter)
• bodha – understanding, knowledge, awakening
  noun (masculine)
  From root budh (to know, to understand)
  Root: budh (class 1)
• vaśa – sway, control, power, influence
  noun (masculine)

अशुद्धम् (aśuddham) - impure (referring to brahman, perceived as such) (impure, unclean, unholy)

(adjective)

Nominative, neuter, singular of aśuddha

aśuddha - impure, unclean, unholy

Negative compound of 'śuddha' (pure)

Compound type : bahuvrihi (a+śuddha)

• a – not, non-
  indeclinable
• śuddha – pure, clean
  adjective (neuter)
  Past Passive Participle
  From root śudh (to purify, be pure)
  Root: śudh (class 4)

इव (iva) - as if (as if, like, as, in a manner)

(indeclinable)

असत् (asat) - non-existent (referring to brahman, perceived as such) (non-existent, unreal, false, bad)

(adjective)

Nominative, neuter, singular of asat

asat - non-existent, unreal, false, bad

Negative compound of 'sat' (existent, real)

Compound type : bahuvrihi (a+sat)

• a – not, non-
  indeclinable
• sat – existent, real, true
  adjective (neuter)
  Present Active Participle
  From root as (to be)
  Root: as (class 2)

इव (iva) - as if (as if, like, as, in a manner)

(indeclinable)

अनेकम् (anekam) - manifold (referring to brahman, perceived as such) (manifold, various, not one, many)

(adjective)

Nominative, neuter, singular of aneka

aneka - manifold, various, not one, many

Negative compound of 'eka' (one)

Compound type : bahuvrihi (a+eka)

• a – not, non-
  indeclinable
• eka – one, single, unique
  numeral (neuter)

इव (iva) - as if (as if, like, as, in a manner)

(indeclinable)

असर्वगम् (asarvagam) - not all-pervading (referring to brahman, perceived as such) (not all-pervading, not omnipresent)

(adjective)

Nominative, neuter, singular of asarvaga

asarvaga - not all-pervading, not omnipresent

Negative compound of 'sarvaga' (all-pervading)

Compound type : bahuvrihi (a+sarvaga)

• a – not, non-
  indeclinable
• sarvaga – all-pervading, omnipresent
  adjective (neuter)
  From root gam (to go) with 'sarva' (all)
  Root: gam (class 1)

इव (iva) - as if (as if, like, as, in a manner)

(indeclinable)

अवबुध्यते (avabudhyate) - is perceived (impersonal passive, or reflexive as 'understands itself') (is understood, is perceived, is known)

(verb)

3rd person , singular, middle, present (lat) of avabudh

From root budh (to know) with prefix ava (down, thoroughly)

Prefix: ava

Root: budh (class 1)

Note: Often used in a passive sense or reflexively for knowledge/perception.