योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-91, verse-32

दृश्यानुभवसत्यात्म न सद्भावे विलासि तत् ।
कटकत्वं यथा हेम्नि तथा ब्रह्मणि संस्थितम् ॥ ३२ ॥

dṛśyānubhavasatyātma na sadbhāve vilāsi tat ,
kaṭakatvaṃ yathā hemni tathā brahmaṇi saṃsthitam 32

32. dṛśyānubhavasatyātman na sadbhāve vilāsi tat
kaṭakatvam yathā hemni tathā brahmaṇi saṃsthitam

32. dṛśyānubhavasatyātman tat sadbhāve na vilāsi
yathā hemni kaṭakatvam tathā brahmaṇi saṃsthitam

32. O Self, whose reality is the experience of the visible, the visible world (dṛśya) does not truly exist in its own right. Just as the form of a bracelet (kaṭakatva) is established in gold, so too is it (the visible world) established in the ultimate reality (brahman).

Words meanings summery:

• दृश्यानुभवसत्यात्मन् (dṛśyānubhavasatyātman) - Addressed to the ultimate Self (ātman), indicating its nature as the substratum of experienced reality. (O Self, whose reality is the experience of the visible; O true Self of experienced visibility)

• न (na) - Negates the existence/manifestation of the visible world in its own right. (not, no, nor)

• सद्भावे (sadbhāve) - Refers to independent, ultimate existence. (in true existence, in reality, in being)

• विलासि (vilāsi) - Does not truly manifest or appear as independently real. (shining, sportive, playful, appearing)

• तत् (tat) - Refers to dṛśya (the visible world). (that, it)

• कटकत्वम् (kaṭakatvam) - The form or quality of a bracelet as an appearance of gold. (bracelet-ness, the state of being a bracelet, the form of a bracelet)

• यथा (yathā) - Introduces a simile. (just as, as, according to)

• हेम्नि (hemni) - Gold is the underlying reality for the bracelet. (in gold, on gold)

• तथा (tathā) - Introduces the second part of the simile, equating Brahman with gold. (similarly, so, thus)

• ब्रह्मणि (brahmaṇi) - Brahman is the ultimate substratum of the visible world. (in Brahman, in the ultimate reality)

• संस्थितम् (saṁsthitam) - The visible world is established in Brahman, not independently. (established, situated, existing)

Words meanings and morphology

दृश्यानुभवसत्यात्मन् (dṛśyānubhavasatyātman) - Addressed to the ultimate Self (ātman), indicating its nature as the substratum of experienced reality. (O Self, whose reality is the experience of the visible; O true Self of experienced visibility)

(noun)

Vocative, masculine, singular of dṛśyānubhavasatyātman

dṛśyānubhavasatyātman - O Self, whose reality is the experience of the visible; O true Self of experienced visibility

Compound vocative form of dṛśyānubhavasatyātman.

Compound type : bahuvrihi (dṛśya+anubhava+satya+ātman)

• dṛśya – visible, to be seen, object of sight
  adjective (neuter)
  Gerundive/Past Passive Participle (secondary usage as noun)
  Derived from root dṛś with suffix -ya.
  Root: dṛś (class 1)
• anubhava – experience, perception, understanding
  noun (masculine)
  Derived from root bhū with prefix anu-.
  Prefix: anu
  Root: bhū (class 1)
• satya – truth, reality, true
  noun (neuter)
  Derived from sat (being).
• ātman – Self, soul, spirit, essence
  noun (masculine)
  Root: an (class 2)

न (na) - Negates the existence/manifestation of the visible world in its own right. (not, no, nor)

(indeclinable)

सद्भावे (sadbhāve) - Refers to independent, ultimate existence. (in true existence, in reality, in being)

(noun)

Locative, masculine, singular of sadbhāva

sadbhāva - true existence, reality, being

Compound of sat (true/existent) and bhāva (state/existence).

Compound type : karmadhāraya (sat+bhāva)

• sat – existent, real, good, true
  adjective
  Present Active Participle
  Present participle of root as- (to be).
  Root: as (class 2)
• bhāva – state of being, existence, nature, feeling
  noun (masculine)
  Derived from root bhū (to be).
  Root: bhū (class 1)

विलासि (vilāsi) - Does not truly manifest or appear as independently real. (shining, sportive, playful, appearing)

(adjective)

Nominative, neuter, singular of vilāsin

vilāsin - shining, sportive, playful, appearing

From vi-las (to shine forth, play). las root, vi prefix.

Prefix: vi

Root: las (class 1)

Note: Adjective modifying 'tat' (the visible world).

तत् (tat) - Refers to dṛśya (the visible world). (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it

Note: Refers to the visible world (dṛśya).

कटकत्वम् (kaṭakatvam) - The form or quality of a bracelet as an appearance of gold. (bracelet-ness, the state of being a bracelet, the form of a bracelet)

(noun)

Nominative, neuter, singular of kaṭakatva

kaṭakatva - bracelet-ness, the state of being a bracelet

Derived from kaṭaka (bracelet) with tva suffix (abstract noun).

यथा (yathā) - Introduces a simile. (just as, as, according to)

(indeclinable)

हेम्नि (hemni) - Gold is the underlying reality for the bracelet. (in gold, on gold)

(noun)

Locative, neuter, singular of heman

heman - gold

तथा (tathā) - Introduces the second part of the simile, equating Brahman with gold. (similarly, so, thus)

(indeclinable)

ब्रह्मणि (brahmaṇi) - Brahman is the ultimate substratum of the visible world. (in Brahman, in the ultimate reality)

(noun)

Locative, neuter, singular of brahman

brahman - the Absolute, ultimate reality, universal spirit

Root: bṛh (class 1)

संस्थितम् (saṁsthitam) - The visible world is established in Brahman, not independently. (established, situated, existing)

(adjective)

Nominative, neuter, singular of saṃsthita

saṁsthita - established, situated, standing firm

Past Passive Participle

Derived from root sthā with prefix sam-.

Prefix: sam

Root: sthā (class 1)

Note: Used predicatively.