योगवासिष्ठः yogavāsiṣṭhaḥ - book-3, chapter-91, verse-44

अहंप्रत्ययसंदृश्यं चेत्यं विद्धि समुत्थितम् ।
मृगतृष्णाम्ब्विवान्तस्थं नूनं विद्यत एव नो ॥ ४४ ॥

ahaṃpratyayasaṃdṛśyaṃ cetyaṃ viddhi samutthitam ,
mṛgatṛṣṇāmbvivāntasthaṃ nūnaṃ vidyata eva no 44

44. ahampratyayasandṛśyam cetyam viddhi samutthitam
mṛgatṛṣṇāmbu iva antastham nūnam vidyate eva no

44. ahampratyayasandṛśyam samutthitam mṛgatṛṣṇāmbu
iva antastham cetyam nūnam no eva vidyate viddhi

44. Know that the perceived (cetya) world, which is seen through the ego-sense (ahaṅkāra) and arises within, certainly does not truly exist, just like the water in a mirage.

Words meanings summery:

• अहम्प्रत्ययसन्दृश्यम् (ahampratyayasandṛśyam) - that which is perceived through the ego-sense (perceivable by the notion of 'I', perceivable by the ego-sense)

• चेत्यम् (cetyam) - the perceived world or object (that which is to be known, the knowable, the object of thought or perception)

• विद्धि (viddhi) - know, understand

• समुत्थितम् (samutthitam) - arisen, manifested, appeared

• मृगतृष्णाम्बु (mṛgatṛṣṇāmbu) - water of a mirage

• इव (iva) - like, as, as if

• अन्तस्थम् (antastham) - existing internally (within consciousness) (situated within, internal)

• नूनम् (nūnam) - certainly, surely, indeed

• विद्यते (vidyate) - exists, is found

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

• नो (no) - not, not at all, neither

Words meanings and morphology

अहम्प्रत्ययसन्दृश्यम् (ahampratyayasandṛśyam) - that which is perceived through the ego-sense (perceivable by the notion of 'I', perceivable by the ego-sense)

(adjective)

Accusative, neuter, singular of ahampratyayasandṛśya

ahampratyayasandṛśya - perceivable by the ego-sense, that which is seen through the 'I'-notion

Derived from aham-pratyaya (ego-sense) and sandṛśya (perceivable).

Compound type : tatpuruṣa (aham+pratyaya+sandṛśya)

• aham – I, ego
  pronoun
• pratyaya – notion, idea, belief, conviction, apprehension
  noun (masculine)
  Prefix: prati
  Root: i (class 2)
• sandṛśya – to be seen, perceivable, visible
  adjective (neuter)
  Gerundive
  root dṛś with prefix sam, suffix -ya
  Prefix: sam
  Root: dṛś (class 1)

Note: Agrees with cetyam.

चेत्यम् (cetyam) - the perceived world or object (that which is to be known, the knowable, the object of thought or perception)

(noun)

Accusative, neuter, singular of cetya

cetya - to be thought, to be perceived, knowable

Gerundive

root cit with suffix -ya

Root: cit (class 1)

Note: Direct object of viddhi.

विद्धि (viddhi) - know, understand

(verb)

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

Imperative 2nd person singular of root vid.

Root: vid (class 2)

समुत्थितम् (samutthitam) - arisen, manifested, appeared

(adjective)

Accusative, neuter, singular of samutthita

samutthita - arisen, standing up, manifested

Past Passive Participle

Root sthā with prefixes ut and sam.

Prefixes: sam+ut

Root: sthā (class 1)

Note: Agrees with cetyam.

मृगतृष्णाम्बु (mṛgatṛṣṇāmbu) - water of a mirage

(noun)

Nominative, neuter, singular of mṛgatṛṣṇāmbu

mṛgatṛṣṇāmbu - water of a mirage, illusory water

Compound of mṛgatṛṣṇā (mirage) and ambu (water).

Compound type : ṣaṣṭhī-tatpuruṣa (mṛgatṛṣṇā+ambu)

• mṛgatṛṣṇā – mirage, illusion
  noun (feminine)
  deer's thirst
• ambu – water
  noun (neuter)

Note: Used in a simile, hence its case is somewhat flexible depending on interpretation, here taken as a nominative of comparison.

इव (iva) - like, as, as if

(indeclinable)

अन्तस्थम् (antastham) - existing internally (within consciousness) (situated within, internal)

(adjective)

Accusative, neuter, singular of antastha

antastha - standing or being within, internal, inherent

Compound of antar (within) and stha (standing/situated).

Compound type : tatpuruṣa (antar+stha)

• antar – within, inside, between
  indeclinable
• stha – standing, staying, situated
  adjective (neuter)
  Agent noun/Adjective from root sthā
  Derived from root sthā with suffix -a
  Root: sthā (class 1)

Note: Agrees with cetyam.

नूनम् (nūnam) - certainly, surely, indeed

(indeclinable)

विद्यते (vidyate) - exists, is found

(verb)

3rd person , singular, middle, present (lat) of vid

Present 3rd person singular of root vid (class 4) in passive/ātmanepada, meaning 'to exist'.

Root: vid (class 4)

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

(indeclinable)

नो (no) - not, not at all, neither

(indeclinable)

An emphatic negation, often used as a variant of na.