योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-91, verse-33

सर्वत्वाद्ब्रह्मणः सर्वं जडं चिन्मयभेव च ।
अस्मदादिशिलान्तात्म न जडं न च चेतनम् ॥ ३३ ॥

sarvatvādbrahmaṇaḥ sarvaṃ jaḍaṃ cinmayabheva ca ,
asmadādiśilāntātma na jaḍaṃ na ca cetanam 33

33. sarvatvāt brahmaṇaḥ sarvam jaḍam cinmayam eva
ca asmadādiśilāntātman na jaḍam na ca cetanam

33. brahmaṇaḥ sarvatvāt sarvam jaḍam ca cinmayam
eva asmadādiśilāntātman na jaḍam na ca cetanam

33. Because of the all-encompassing nature of ultimate reality (brahman), everything—both the inert and the conscious—is indeed that reality. O Self, which extends from us down to stones, it is neither inert nor conscious.

Words meanings summery:

• सर्वत्वात् (sarvatvāt) - Due to Brahman's nature as encompassing everything. (from the state of being all, from the all-pervasiveness)

• ब्रह्मणः (brahmaṇaḥ) - Pertaining to the ultimate reality (brahman). (of Brahman, from Brahman)

• सर्वम् (sarvam) - The entirety of existence, both animate and inanimate. (all, everything)

• जडम् (jaḍam) - Refers to the non-conscious aspect of creation. (inert, inanimate, dull)

• चिन्मयम् (cinmayam) - Refers to the conscious aspect of creation. (full of consciousness, conscious, intelligent)

• एव (eva) - Emphasizes that sarvam is both inert and conscious (in its manifestations, but essentially Brahman). (indeed, certainly, only)

• च (ca) - Connects "inert" and "conscious." (and)

• अस्मदादिशिलान्तात्मन् (asmadādiśilāntātman) - Addressing the universal Self (ātman), which pervades all beings and inanimate objects. (O Self, ranging from us to stones; O Self, whose limit is from us to stones)

• न (na) - Negates the attributes of inertness and consciousness for the Self (ātman). (not, no)

• जडम् (jaḍam) - The Self (ātman) is not inert. (inert, inanimate)

• न (na) - Part of the "neither... nor..." construction. (not, no)

• च (ca) - Connects jaḍam and cetanam in the negation. (and)

• चेतनम् (cetanam) - The Self (ātman) is not merely conscious in the limited sense, but transcends categories. (conscious, animate, sentient)

Words meanings and morphology

सर्वत्वात् (sarvatvāt) - Due to Brahman's nature as encompassing everything. (from the state of being all, from the all-pervasiveness)

(noun)

Ablative, neuter, singular of sarvatva

sarvatva - all-ness, universality, state of being all

Derived from sarva (all) with tva suffix (abstract noun).

ब्रह्मणः (brahmaṇaḥ) - Pertaining to the ultimate reality (brahman). (of Brahman, from Brahman)

(noun)

Genitive, neuter, singular of brahman

brahman - the Absolute, ultimate reality, universal spirit

Root: bṛh (class 1)

Note: Connected with sarvatvāt.

सर्वम् (sarvam) - The entirety of existence, both animate and inanimate. (all, everything)

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, every, whole

Note: Subject of the first clause.

जडम् (jaḍam) - Refers to the non-conscious aspect of creation. (inert, inanimate, dull)

(adjective)

Nominative, neuter, singular of jaḍa

jaḍa - inert, inanimate, dull, senseless

Note: Predicative adjective for sarvam.

चिन्मयम् (cinmayam) - Refers to the conscious aspect of creation. (full of consciousness, conscious, intelligent)

(adjective)

Nominative, neuter, singular of cinmaya

cinmaya - full of consciousness, intelligent, made of consciousness

Derived from cit (consciousness) with maya suffix (full of, made of).

Root: cit

Note: Predicative adjective for sarvam.

एव (eva) - Emphasizes that sarvam is both inert and conscious (in its manifestations, but essentially Brahman). (indeed, certainly, only)

(indeclinable)

च (ca) - Connects "inert" and "conscious." (and)

(indeclinable)

Note: Used to connect jaḍam and cinmayam.

अस्मदादिशिलान्तात्मन् (asmadādiśilāntātman) - Addressing the universal Self (ātman), which pervades all beings and inanimate objects. (O Self, ranging from us to stones; O Self, whose limit is from us to stones)

(noun)

Vocative, masculine, singular of asmadādiśilāntātman

asmadādiśilāntātman - O Self, ranging from us to stones

Vocative singular of a compound noun.

Compound type : bahuvrihi (asmad+ādi+śilā+anta+ātman)

• asmad – we, us
  pronoun
  First person plural pronoun base.
• ādi – beginning, et cetera, and so on
  indeclinable (masculine)
  Root: ad (class 9)
• śilā – stone, rock
  noun (feminine)
• anta – end, limit, boundary
  noun (masculine)
• ātman – Self, soul, spirit, essence
  noun (masculine)
  Root: an (class 2)

न (na) - Negates the attributes of inertness and consciousness for the Self (ātman). (not, no)

(indeclinable)

Note: Used twice in the sense of "neither... nor...".

जडम् (jaḍam) - The Self (ātman) is not inert. (inert, inanimate)

(adjective)

Nominative, neuter, singular of jaḍa

jaḍa - inert, inanimate, dull, senseless

Note: Predicative adjective for the implied subject ātman.

न (na) - Part of the "neither... nor..." construction. (not, no)

(indeclinable)

Note: Part of the "neither... nor..." construction.

च (ca) - Connects jaḍam and cetanam in the negation. (and)

(indeclinable)

Note: Functions as 'nor' with preceding 'na'.

चेतनम् (cetanam) - The Self (ātman) is not merely conscious in the limited sense, but transcends categories. (conscious, animate, sentient)

(adjective)

Nominative, neuter, singular of cetana

cetana - conscious, animate, sentient

Root: cit (class 1)

Note: Predicative adjective for the implied subject ātman.