योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-9, verse-53

स एव सदसद्रूपं येनालोकेन लक्ष्यते ।
सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनम् ॥ ५३ ॥

sa eva sadasadrūpaṃ yenālokena lakṣyate ,
sargacitramanādyantaṃ svarūpaṃ cāpya rañjanam 53

53. sa eva sat-asat-rūpam yena ālokena lakṣyate
sarga-citram anādi-antam svarūpam ca api arañjanam

53. sa eva yena ālokena sat-asat-rūpam lakṣyate
sarga-citram anādi-antam ca api arañjanam svarūpam

53. That (reality) itself, by its own illumination, is perceived as the form of both existent and non-existent. It is the beginningless and endless picture of creation, and its own true nature (svarūpa) is untainted.

Words meanings summery:

• स (sa) - that (ultimate reality/Brahman) (that, he)

• एव (eva) - indeed, itself (indeed, only, certainly, exactly)

• सत्-असत्-रूपम् (sat-asat-rūpam) - having the form of both the manifest (existent) and the unmanifest (non-existent) (having the form of existent and non-existent, being both real and unreal)

• येन (yena) - by which (illumination/self) (by which)

• आलोकेन (ālokena) - by its own illumination, by its manifestation (by light, by perception, by sight, by vision)

• लक्ष्यते (lakṣyate) - is perceived, is understood (is perceived, is observed, is indicated)

• सर्ग-चित्रम् (sarga-citram) - the manifest world, likened to a picture of creation (the picture of creation, the wondrous creation)

• अनादि-अन्तम् (anādi-antam) - beginningless and endless (without beginning or end, eternal)

• स्वरूपम् (svarūpam) - its own true nature (svarūpa) (one's own form, true nature, intrinsic nature)

• च (ca) - and (and, also)

• अपि (api) - also (also, even, too)

• अरञ्जनम् (arañjanam) - untainted, unattached (untainted, uncolored, without attachment, pure)

Words meanings and morphology

स (sa) - that (ultimate reality/Brahman) (that, he)

(pronoun)

Nominative, masculine, singular of tad

tad - that, he, she, it

Note: Refers to the ultimate reality or Brahman previously discussed.

एव (eva) - indeed, itself (indeed, only, certainly, exactly)

(indeclinable)

Note: Emphasizes the preceding word.

सत्-असत्-रूपम् (sat-asat-rūpam) - having the form of both the manifest (existent) and the unmanifest (non-existent) (having the form of existent and non-existent, being both real and unreal)

(adjective)

Nominative, neuter, singular of sat-asat-rūpa

sat-asat-rūpa - having the form of existent and non-existent

Compound type : dvandva-tatpuruṣa (sat+asat+rūpa)

• sat – existent, real, good, being
  noun (masculine)
  Present Active Participle
  Derived from √as (to be), present participle.
  Root: as (class 2)
• asat – non-existent, unreal, bad
  noun (masculine)
  Negation of sat.
  Prefix: a
  Root: as (class 2)
• rūpa – form, shape, nature, appearance
  noun (neuter)

Note: Refers to the dual nature of reality, encompassing both manifest and unmanifest aspects.

येन (yena) - by which (illumination/self) (by which)

(pronoun)

Instrumental, neuter, singular of yad

yad - which, what, who

Note: Refers to the 'ālokena' (illumination) by which reality is perceived.

आलोकेन (ālokena) - by its own illumination, by its manifestation (by light, by perception, by sight, by vision)

(noun)

Instrumental, masculine, singular of āloka

āloka - light, sight, perception, manifestation

Derived from ā-√lok (to see, perceive).

Prefix: ā

Root: lok (class 10)

Note: Refers to the inherent self-luminous nature of reality.

लक्ष्यते (lakṣyate) - is perceived, is understood (is perceived, is observed, is indicated)

(verb)

3rd person , singular, passive, present (laṭ) of √lakṣ

Root: lakṣ (class 10)

Note: Refers to how the ultimate reality is discerned.

सर्ग-चित्रम् (sarga-citram) - the manifest world, likened to a picture of creation (the picture of creation, the wondrous creation)

(noun)

Nominative, neuter, singular of sarga-citra

sarga-citra - picture of creation, wondrous creation

Compound type : ṣaṣṭhī-tatpuruṣa (sarga+citra)

• sarga – creation, emission, discharge
  noun (masculine)
  Derived from √sṛj (to create, emit).
  Root: sṛj (class 6)
• citra – picture, painting, wonderful, diverse
  noun (neuter)

Note: Describes the universe as a beautiful manifestation.

अनादि-अन्तम् (anādi-antam) - beginningless and endless (without beginning or end, eternal)

(adjective)

Nominative, neuter, singular of anādi-anta

anādi-anta - without beginning or end, eternal

Compound type : bahuvrīhi (a+ādi+anta)

• a – not, non-
  indeclinable
  Negative prefix.
• ādi – beginning, source, etcetera
  noun (masculine)
• anta – end, limit, boundary
  noun (masculine)

Note: Qualifies `sarga-citram` or `svarūpam`.

स्वरूपम् (svarūpam) - its own true nature (svarūpa) (one's own form, true nature, intrinsic nature)

(noun)

Nominative, neuter, singular of svarūpa

svarūpa - one's own form, true nature, intrinsic nature

Compound type : svārthīya-bahuvrīhi (sva+rūpa)

• sva – own, one's own
  pronoun (neuter)
• rūpa – form, shape, nature
  noun (neuter)

Note: Refers to the inherent nature of the ultimate reality.

च (ca) - and (and, also)

(indeclinable)

Note: Connects the previous clause with the following adjective.

अपि (api) - also (also, even, too)

(indeclinable)

Note: Reinforces `ca`.

अरञ्जनम् (arañjanam) - untainted, unattached (untainted, uncolored, without attachment, pure)

(adjective)

Nominative, neuter, singular of arañjana

arañjana - untouched, uncolored, pure, unattached

Negation of rañjana (coloring, attachment).

Compound type : bahuvrīhi (a+rañjana)

• a – not, non-
  indeclinable
  Negative prefix.
• rañjana – coloring, dyeing, attachment, delighting
  noun (neuter)
  Verbal noun
  Derived from √rañj (to color, delight, attach).
  Root: rañj (class 1)

Note: Qualifies `svarūpam`.