योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-91, verse-31

जडाजडं मनो विद्धि संकल्पात्म बृहद्वपुः ।
अजडं ब्रह्मरूपत्वाज्जडं दृश्यात्मतावशात् ॥ ३१ ॥

jaḍājaḍaṃ mano viddhi saṃkalpātma bṛhadvapuḥ ,
ajaḍaṃ brahmarūpatvājjaḍaṃ dṛśyātmatāvaśāt 31

31. jaḍājaḍam manaḥ viddhi saṅkalpātma bṛhadvapuḥ
ajaḍam brahmarūpatvāt jaḍam dṛśyātmatāvaśāt

31. manaḥ jaḍājaḍam viddhi.
(tat) saṅkalpātma bṛhadvapuḥ (ca asti).
(tat) brahmarūpatvāt ajaḍam (asti),
(tathā ca) dṛśyātmatāvaśāt jaḍam (asti).

31. Know the mind (manas) to be both inert and non-inert. It is characterized by intention (saṅkalpa) and is a vast body. It is non-inert because of its nature as Brahman (brahmarūpatvāt), and it is inert because of its characteristic as the perceivable object (dṛśyātmatāvaśāt).

Words meanings summery:

• जडाजडम् (jaḍājaḍam) - having the characteristics of both inertness and consciousness (both inert and non-inert, material and conscious)

• मनः (manaḥ) - the mind (manas) (mind, intellect, consciousness)

• विद्धि (viddhi) - understand (know, understand, recognize)

• सङ्कल्पात्म (saṅkalpātma) - characterized by volitional thought (saṅkalpa) (whose nature is intention, having intention as its essence)

• बृहद्वपुः (bṛhadvapuḥ) - a vast (manifestation or) body (of experience) (having a vast body, whose form is vast, enormous in essence)

• अजडम् (ajaḍam) - conscious (non-inert, conscious, intelligent)

• ब्रह्मरूपत्वात् (brahmarūpatvāt) - due to its nature as Brahman, because of its form of Brahman

• जडम् (jaḍam) - inert (inert, dull, unconscious, material)

• दृश्यात्मतावशात् (dṛśyātmatāvaśāt) - due to its characteristic of being an object of perception (due to being subject to the nature of the perceivable, by reason of its being essentially perceivable)

Words meanings and morphology

जडाजडम् (jaḍājaḍam) - having the characteristics of both inertness and consciousness (both inert and non-inert, material and conscious)

(adjective)

Accusative, neuter, singular of jaḍājaḍa

jaḍājaḍa - both inert and non-inert, simultaneously material and conscious

Dvandva compound of jaḍa (inert) and ajaḍa (non-inert).

Compound type : dvandva (jaḍa+ajaḍa)

• jaḍa – inert, dull, unconscious, material
  adjective (masculine)
• ajaḍa – non-inert, conscious, intelligent
  adjective (masculine)
  Compound of a (not) + jaḍa (inert)
  Prefix: a

Note: Object of `viddhi`.

मनः (manaḥ) - the mind (manas) (mind, intellect, consciousness)

(noun)

Accusative, neuter, singular of manas

manas - mind, intellect, consciousness, faculty of thought

From root man (to think)

Root: man (class 4)

Note: Direct object of the imperative `viddhi`.

विद्धि (viddhi) - understand (know, understand, recognize)

(verb)

2nd person , singular, active, imperative (loṭ) of vid

imperative active

2nd person singular imperative active, from root vid (to know), class 2. Irregular form.

Root: vid (class 2)

सङ्कल्पात्म (saṅkalpātma) - characterized by volitional thought (saṅkalpa) (whose nature is intention, having intention as its essence)

(adjective)

Nominative, neuter, singular of saṅkalpātman

saṅkalpātman - whose nature (ātman) is intention (saṅkalpa)

Bahuvrīhi compound

Compound type : bahuvrīhi (saṅkalpa+ātman)

• saṅkalpa – intention, resolve, volitional thought, mental conception
  noun (masculine)
  From sam-kḷp (to resolve, to conceive)
  Prefix: sam
  Root: kḷp (class 1)
• ātman – self, soul, essence, true nature
  noun (masculine)

Note: Predicative adjective for 'manaḥ'.

बृहद्वपुः (bṛhadvapuḥ) - a vast (manifestation or) body (of experience) (having a vast body, whose form is vast, enormous in essence)

(adjective)

Nominative, neuter, singular of bṛhadvapus

bṛhadvapus - having a vast body, whose form is vast

Bahuvrīhi compound

Compound type : bahuvrīhi (bṛhat+vapus)

• bṛhat – vast, great, large
  adjective (neuter)
• vapus – body, form, nature
  noun (neuter)

Note: Predicative adjective for 'manaḥ'.

अजडम् (ajaḍam) - conscious (non-inert, conscious, intelligent)

(adjective)

Nominative, neuter, singular of ajaḍa

ajaḍa - non-inert, conscious, intelligent

Compound of a (not) + jaḍa (inert).

Compound type : nañ-tatpuruṣa (a+jaḍa)

• a – not, non-
  indeclinable
  Negative prefix
• jaḍa – inert, dull, unconscious
  adjective (masculine)

Note: Predicative adjective.

ब्रह्मरूपत्वात् (brahmarūpatvāt) - due to its nature as Brahman, because of its form of Brahman

(noun)

Ablative, neuter, singular of brahmarūpatva

brahmarūpatva - the state or nature of having Brahman as its form/essence

Compound of brahman (Brahman) + rūpa (form) + tva (suffix for 'state of being').

Compound type : tatpuruṣa (brahman+rūpa+tva)

• brahman – the Absolute, ultimate reality, cosmic principle
  noun (neuter)
• rūpa – form, nature, appearance
  noun (neuter)
• tva – suffix denoting state, nature, quality
  suffix (neuter)
  Creates abstract noun

Note: Indicates reason/cause.

जडम् (jaḍam) - inert (inert, dull, unconscious, material)

(adjective)

Nominative, neuter, singular of jaḍa

jaḍa - inert, dull, unconscious, material

Note: Predicative adjective.

दृश्यात्मतावशात् (dṛśyātmatāvaśāt) - due to its characteristic of being an object of perception (due to being subject to the nature of the perceivable, by reason of its being essentially perceivable)

(noun)

Ablative, masculine, singular of dṛśyātmatāvaśa

dṛśyātmatāvaśa - subject to the state of being the nature of the perceivable

Compound of dṛśya (perceivable), ātmatā (state of being the nature/self), and vaśa (power/control/subjection). Here in ablative.

Compound type : tatpuruṣa (dṛśya+ātmatā+vaśa)

• dṛśya – perceivable, visible, an object of sight/perception
  adjective (neuter)
  Gerundive/Future Passive Participle
  From root dṛś (to see)
  Root: dṛś (class 1)
• ātmatā – state of being the essence, selfhood, identity
  noun (feminine)
  From ātman (self) + tā (suffix for 'state of being')
• vaśa – power, control, will; under the influence of, subject to
  noun (masculine)
  Here used with -āt (ablative) to mean 'due to the influence of'

Note: Indicates reason/cause.