योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-33, verse-22

त्रैलोक्यभूयोनुभवश्चिदादित्यांशुमण्डलम् ।
को वा स्वांशुमतोर्भेदो निर्विकल्पःस कथ्यताम् ॥ २२ ॥

trailokyabhūyonubhavaścidādityāṃśumaṇḍalam ,
ko vā svāṃśumatorbhedo nirvikalpaḥsa kathyatām 22

22. trailokyabhūyaḥ anubhavaḥ cidādityāṃśumaṇḍalam kaḥ
vā sva aṃśumatoḥ bhedaḥ nirvikalpaḥ saḥ kathyatām

22. trailokyabhūyaḥ anubhavaḥ cidādityāṃśumaṇḍalam kaḥ
vā sva aṃśumatoḥ bhedaḥ saḥ nirvikalpaḥ kathyatām

22. The profound experience of the three worlds (trailokya) is the radiant orb of consciousness (cit) itself. What difference, then, exists between a ray and its source, the sun (aṃśumat)? Let that non-dual (nirvikalpa) truth be fully articulated.

Words meanings summery:

• त्रैलोक्यभूयः (trailokyabhūyaḥ) - The widespread or extensive experience throughout the three realms. (repeated in the three worlds, abundant in the three worlds)

• अनुभवः (anubhavaḥ) - The comprehensive experience of existence. (experience, perception, knowledge)

• चिदादित्यांशुमण्डलम् (cidādityāṁśumaṇḍalam) - Equating the experience of the worlds with the luminous, all-pervading nature of consciousness. (the orb of consciousness-sun-rays, the radiant disc of consciousness)

• कः (kaḥ) - Introduces an interrogative, questioning the existence of difference. (who, what)

• वा (vā) - Adds emphasis to the question. (or, indeed, perhaps)

• स्व (sva) - Referring to 'its own' ray, emphasizing the intimate connection to the sun. (own, one's own)

• अंशुमतोः (aṁśumatoḥ) - Compares the individual ray with the sun, its source. Genitive dual form implies a comparison between two entities, implicitly the ray (referred to by 'sva') and the sun (aṃśumat). (of the ray-possessor (sun), between a ray and the sun)

• भेदः (bhedaḥ) - The distinction or separation between the ray and the sun. (difference, distinction, division)

• निर्विकल्पः (nirvikalpaḥ) - Describes the ultimate, undifferentiated reality. (without distinction, non-dual, free from doubt, undivided)

• सः (saḥ) - Refers to the non-dual truth or reality. (he, that)

• कथ्यताम् (kathyatām) - An imperative to articulate the non-dual truth. (let it be told, may it be declared, should be stated)

Words meanings and morphology

त्रैलोक्यभूयः (trailokyabhūyaḥ) - The widespread or extensive experience throughout the three realms. (repeated in the three worlds, abundant in the three worlds)

(adjective)

Nominative, masculine, singular of trailokyabhūyas

trailokyabhūyas - abundant or repeated in the three worlds

Compound of 'trailokya' (three worlds) and 'bhūyas' (abundant, repeated)

Compound type : tatpurusha (trailokya+bhūyas)

• trailokya – three worlds (heaven, earth, netherworld)
  noun (neuter)
  Derived from 'tri' (three) and 'loka' (world)
• bhūyas – abundant, much, repeatedly
  indeclinable
  Comparative of 'bahu' (much)

Note: Agrees with 'anubhavaḥ'.

अनुभवः (anubhavaḥ) - The comprehensive experience of existence. (experience, perception, knowledge)

(noun)

Nominative, masculine, singular of anubhava

anubhava - experience, perception, understanding, feeling

From √bhū (to be, to become) with prefix anu-

Prefix: anu

Root: bhū (class 1)

Note: Subject of the implied verb 'is'.

चिदादित्यांशुमण्डलम् (cidādityāṁśumaṇḍalam) - Equating the experience of the worlds with the luminous, all-pervading nature of consciousness. (the orb of consciousness-sun-rays, the radiant disc of consciousness)

(noun)

Nominative, neuter, singular of cidādityāṃśumaṇḍala

cidādityāṁśumaṇḍala - the orb or sphere of the rays of the sun of consciousness

Compound of 'cit' (consciousness), 'āditya' (sun), 'aṃśu' (ray), and 'maṇḍala' (orb/disk)

Compound type : tatpurusha (cit+āditya+aṃśu+maṇḍala)

• cit – consciousness, pure intelligence
  noun (feminine)
  Root: cit (class 1)
• āditya – sun, son of Aditi
  noun (masculine)
• aṃśu – ray, beam of light
  noun (masculine)
• maṇḍala – orb, disk, circle, sphere
  noun (neuter)

Note: Predicate nominative.

कः (kaḥ) - Introduces an interrogative, questioning the existence of difference. (who, what)

(pronoun)

Nominative, masculine, singular of kim

kim - who, what, which (interrogative pronoun)

Note: Agrees with 'bhedaḥ'.

वा (vā) - Adds emphasis to the question. (or, indeed, perhaps)

(indeclinable)

Note: Emphatic particle here.

स्व (sva) - Referring to 'its own' ray, emphasizing the intimate connection to the sun. (own, one's own)

(pronoun)

Nominative, masculine, singular of sva

sva - own, one's own, self

Note: Adjective to an implied 'aṃśu' (ray), forming a dual comparison with 'aṃśumat'.

अंशुमतोः (aṁśumatoḥ) - Compares the individual ray with the sun, its source. Genitive dual form implies a comparison between two entities, implicitly the ray (referred to by 'sva') and the sun (aṃśumat). (of the ray-possessor (sun), between a ray and the sun)

(noun)

Genitive, masculine, dual of aṃśumat

aṁśumat - having rays, radiant, the sun

From 'aṃśu' (ray) + '-mat' (possessive suffix)

Note: Used in comparison: 'between [something implied by sva, like 'a ray'] and the sun'.

भेदः (bhedaḥ) - The distinction or separation between the ray and the sun. (difference, distinction, division)

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, breaking

From √bhid (to split, to break)

Root: bhid (class 7)

Note: Subject of the question.

निर्विकल्पः (nirvikalpaḥ) - Describes the ultimate, undifferentiated reality. (without distinction, non-dual, free from doubt, undivided)

(adjective)

Nominative, masculine, singular of nirvikalpa

nirvikalpa - without distinction, non-dual, free from doubt, undivided, absolute

From 'nis-' (without) + 'vikalpa' (distinction, doubt)

Compound type : bahuvrihi (nis+vikalpa)

• nis – without, out, free from
  indeclinable
  Prefix indicating negation or absence
• vikalpa – doubt, alternative, distinction, differentiation
  noun (masculine)
  Prefix: vi

Note: Agrees with 'saḥ' (that truth/reality).

सः (saḥ) - Refers to the non-dual truth or reality. (he, that)

(pronoun)

Nominative, masculine, singular of tad

tad - that, that one

Note: Subject of 'kathyatām'.

कथ्यताम् (kathyatām) - An imperative to articulate the non-dual truth. (let it be told, may it be declared, should be stated)

(verb)

3rd person , singular, passive, imperative (loṭ) of kath

Passive Imperative

From √kath (to tell), passive voice, 3rd person singular

Root: kath (class 10)