योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-67, verse-78

जलमन्यत्तरङ्गोऽन्य इति बालकुकल्पनया भेदः कल्प्यत एवमवास्तवस्तस्माद्यो योऽयमाभाति भेदः ।
स केवलमतत्त्वविद्भिः परिकल्पितो रज्ज्वां सर्प इव एवं भेदाभेदशक्त्योररिमित्रयोरेव ब्रह्मण्येव संभवेत् ॥ ७८ ॥

jalamanyattaraṅgo'nya iti bālakukalpanayā bhedaḥ kalpyata evamavāstavastasmādyo yo'yamābhāti bhedaḥ ,
sa kevalamatattvavidbhiḥ parikalpito rajjvāṃ sarpa iva evaṃ bhedābhedaśaktyorarimitrayoreva brahmaṇyeva saṃbhavet 78

78. jalam anyat taraṅgaḥ anyaḥ iti bālakukalpanayā bhedaḥ
kalpyate evam avāstavaḥ tasmāt yaḥ yaḥ ayam ābhāti bhedaḥ sa
kevalam atattvavidbhiḥ parikalpitaḥ rajjvām sarpaḥ iva
evam bhedābhedaśaktyoḥ arimitrayoḥ eva brahmaṇi eva sambhavet

78. iti jalam anyat taraṅgaḥ anyaḥ bālakukalpanayā bhedaḥ
kalpyate evam avāstavaḥ tasmāt yaḥ yaḥ ayam bhedaḥ ābhāti sa
kevalam atattvavidbhiḥ rajjvām sarpaḥ iva parikalpitaḥ
evam bhedābhedaśaktyoḥ arimitrayoḥ eva brahmaṇi eva sambhavet

78. Just as the idea that 'water is one thing, and a wave is another' is a childish, flawed conception, so too is difference (bheda) imagined as unreal. Therefore, whatever difference appears to exist, it is merely imagined by those unfamiliar with reality (atattva-vid). It is like imagining a snake in a rope. Similarly, the powers of difference and non-difference (bhedābhedaśakti), like those of enemies and friends, can exist only within (brahman) itself.

Words meanings summery:

• जलम् (jalam) - water

• अन्यत् (anyat) - different (other, another, different)

• तरङ्गः (taraṅgaḥ) - wave (wave, ripple)

• अन्यः (anyaḥ) - different (other, another, different)

• इति (iti) - marking quotation or specifying an idea (thus, so, in this manner, marking quotation)

• बालकुकल्पनया (bālakukalpanayā) - by a childish, flawed conception (by a childish, bad, or faulty imagination/conception)

• भेदः (bhedaḥ) - difference (difference, distinction, division, separation)

• कल्प्यते (kalpyate) - is imagined (is imagined, is conceived, is fabricated, is arranged)

• एवम् (evam) - so, likewise (thus, in this manner, so)

• अवास्तवः (avāstavaḥ) - unreal (unreal, not actual, imaginary, false)

• तस्मात् (tasmāt) - therefore (therefore, thence, from that)

• यः (yaḥ) - whatever (who, which, what)

• यः (yaḥ) - whatever (who, which, what)

• अयम् (ayam) - this (referring to the immediately perceived difference) (this, this one)

• आभाति (ābhāti) - appears to exist (appears, shines, seems, manifests)

• भेदः (bhedaḥ) - difference (difference, distinction, division, separation)

• स (sa) - that (difference) (that, he)

• केवलम् (kevalam) - merely (only, merely, solely, pure, simple)

• अतत्त्वविद्भिः (atattvavidbhiḥ) - by those unfamiliar with reality (by those who do not know the truth/reality)

• परिकल्पितः (parikalpitaḥ) - imagined (imagined, conceived, fabricated, thought out)

• रज्ज्वाम् (rajjvām) - in a rope (referring to the illusion of a snake in a rope) (in a rope, on a rope)

• सर्पः (sarpaḥ) - snake (snake, serpent)

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

• एवम् (evam) - similarly (thus, in this manner, so)

• भेदाभेदशक्त्योः (bhedābhedaśaktyoḥ) - of the powers of difference and non-difference (bhedābhedaśakti) (of the powers of difference and non-difference)

• अरिमित्रयोः (arimitrayoḥ) - of enemies and friends (as an analogy for contrasting powers) (of enemies and friends)

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

• ब्रह्मणि (brahmaṇi) - within (brahman) itself (in brahman, in the ultimate reality)

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

• सम्भवेत् (sambhavet) - can exist (may be possible, may exist, may occur, might happen)

Words meanings and morphology

जलम् (jalam) - water

(noun)

Nominative, neuter, singular of jala

jala - water

अन्यत् (anyat) - different (other, another, different)

(pronoun)

Nominative, neuter, singular of anya

anya - other, another, different

तरङ्गः (taraṅgaḥ) - wave (wave, ripple)

(noun)

Nominative, masculine, singular of taraṅga

taraṅga - wave, ripple, billow

अन्यः (anyaḥ) - different (other, another, different)

(pronoun)

Nominative, masculine, singular of anya

anya - other, another, different

इति (iti) - marking quotation or specifying an idea (thus, so, in this manner, marking quotation)

(indeclinable)

बालकुकल्पनया (bālakukalpanayā) - by a childish, flawed conception (by a childish, bad, or faulty imagination/conception)

(noun)

Instrumental, feminine, singular of bālakukalpanā

bālakukalpanā - childish, bad, or faulty imagination/conception

Tatpuruṣa compound: bāla (childish) + ku (bad) + kalpanā (imagination)

Compound type : tatpurusha (bāla+ku+kalpanā)

• bāla – child, immature, childish
  adjective (masculine)
• ku – bad, evil, deficient, depreciatory prefix
  indeclinable
• kalpanā – imagination, conception, fiction, fabrication
  noun (feminine)
  From root kḷp (to form, imagine)
  Root: kḷp (class 1)

भेदः (bhedaḥ) - difference (difference, distinction, division, separation)

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, separation

From root bhid (to break, divide)

Root: bhid (class 7)

कल्प्यते (kalpyate) - is imagined (is imagined, is conceived, is fabricated, is arranged)

(verb)

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

Root: kḷp (class 1)

एवम् (evam) - so, likewise (thus, in this manner, so)

(indeclinable)

अवास्तवः (avāstavaḥ) - unreal (unreal, not actual, imaginary, false)

(adjective)

Nominative, masculine, singular of avāstava

avāstava - unreal, not actual, imaginary, false

Negative compound of 'vāstava' (real, actual)

Compound type : bahuvrihi (a+vāstava)

• a – not, non-
  indeclinable
• vāstava – real, actual, true
  adjective (masculine)

तस्मात् (tasmāt) - therefore (therefore, thence, from that)

(pronoun)

Ablative, singular of tad

tad - that, he, she, it

Note: Used here as an indeclinable 'therefore'.

यः (yaḥ) - whatever (who, which, what)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what

Note: Repetition 'yaḥ yaḥ' signifies 'whatever'.

यः (yaḥ) - whatever (who, which, what)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what

Note: Repetition 'yaḥ yaḥ' signifies 'whatever'.

अयम् (ayam) - this (referring to the immediately perceived difference) (this, this one)

(pronoun)

Nominative, masculine, singular of idam

idam - this, this one

आभाति (ābhāti) - appears to exist (appears, shines, seems, manifests)

(verb)

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

From root bhā (to shine) with prefix ā (to, near)

Prefix: ā

Root: bhā (class 2)

भेदः (bhedaḥ) - difference (difference, distinction, division, separation)

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, separation

From root bhid (to break, divide)

Root: bhid (class 7)

स (sa) - that (difference) (that, he)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

केवलम् (kevalam) - merely (only, merely, solely, pure, simple)

(adjective)

Nominative, neuter, singular of kevala

kevala - only, merely, solely, pure, simple, absolute

Note: Used adverbially here.

अतत्त्वविद्भिः (atattvavidbhiḥ) - by those unfamiliar with reality (by those who do not know the truth/reality)

(noun)

Instrumental, masculine, plural of atattvavid

atattvavid - one who does not know the truth/reality

Negative Bahuvrihi compound: a (not) + tattva (truth/reality) + vid (knowing)

Compound type : bahuvrihi (a+tattva+vid)

• a – not, non-
  indeclinable
• tattva – truth, reality, essential nature, principle
  noun (neuter)
• vid – knowing, understanding, wise
  adjective (masculine)
  From root vid (to know)
  Root: vid (class 2)

परिकल्पितः (parikalpitaḥ) - imagined (imagined, conceived, fabricated, thought out)

(adjective)

Nominative, masculine, singular of parikalpita

parikalpita - imagined, conceived, fabricated, thought out

Past Passive Participle

From root kḷp (to form, imagine) with prefix pari (around, completely)

Prefix: pari

Root: kḷp (class 1)

रज्ज्वाम् (rajjvām) - in a rope (referring to the illusion of a snake in a rope) (in a rope, on a rope)

(noun)

Locative, feminine, singular of rajju

rajju - rope, cord, string

सर्पः (sarpaḥ) - snake (snake, serpent)

(noun)

Nominative, masculine, singular of sarpa

sarpa - snake, serpent

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

(indeclinable)

एवम् (evam) - similarly (thus, in this manner, so)

(indeclinable)

भेदाभेदशक्त्योः (bhedābhedaśaktyoḥ) - of the powers of difference and non-difference (bhedābhedaśakti) (of the powers of difference and non-difference)

(noun)

Genitive, feminine, dual of bhedābhedaśakti

bhedābhedaśakti - the power/force of difference and non-difference

Dvanda compound: bheda (difference) + abheda (non-difference) + śakti (power)

Compound type : dvandva (bheda+abheda+śakti)

• bheda – difference
  noun (masculine)
  From root bhid (to break, divide)
  Root: bhid (class 7)
• abheda – non-difference, identity
  noun (masculine)
  Negative compound of bheda (difference)
• śakti – power, energy, capability
  noun (feminine)
  From root śak (to be able)
  Root: śak (class 5)

अरिमित्रयोः (arimitrayoḥ) - of enemies and friends (as an analogy for contrasting powers) (of enemies and friends)

(noun)

Genitive, masculine, dual of arimitra

arimitra - enemies and friends

Dvanda compound: ari (enemy) + mitra (friend)

Compound type : dvandva (ari+mitra)

• ari – enemy, foe
  noun (masculine)
• mitra – friend, companion
  noun (masculine)

एव (eva) - only (only, just, indeed, precisely)

(indeclinable)

ब्रह्मणि (brahmaṇi) - within (brahman) itself (in brahman, in the ultimate reality)

(noun)

Locative, neuter, singular of brahman

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

एव (eva) - only, indeed (only, just, indeed, precisely)

(indeclinable)

सम्भवेत् (sambhavet) - can exist (may be possible, may exist, may occur, might happen)

(verb)

3rd person , singular, active, optative (vidhilin) of sambhū

From root bhū (to be) with prefix sam (together, completely)

Prefix: sam

Root: bhū (class 1)