योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-17, verse-34

सततमुदितमीशं व्यातते चित्प्रकाशे स्थितमनुभवबीजं स्वात्मभावोपदेश्यम् ।
स्वदनमनुचितोऽन्तर्ब्रह्म सर्वं सदैव त्वमहमपि जगच्चेत्यस्तुते निश्चयोन्तः ॥ ३४ ॥

satatamuditamīśaṃ vyātate citprakāśe sthitamanubhavabījaṃ svātmabhāvopadeśyam ,
svadanamanucito'ntarbrahma sarvaṃ sadaiva tvamahamapi jagaccetyastute niścayontaḥ 34

34. satatam-uditam īśam vyātate cit-prakāśe sthitam
anubhava-bījam sva-ātma-bhāva-upadeśyam svadanam
anucitaḥ antaḥ brahman sarvam sadā eva tvam
aham api jagat ca iti astu te niścayaḥ antaḥ

34. satatam-uditam īśam vyātate cit-prakāśe sthitam,
anubhava-bījam,
sva-ātma-bhāva-upadeśyam [asti].
antaḥ anucitaḥ svadanam [iti yat tat] brahman sarvam sadā eva.
tvam,
aham api,
jagat ca [sarvam eva iti].
te antaḥ ayam niścayaḥ astu.

34. The eternally manifest Lord (īśam), residing in the pervasive light of consciousness (citprakāśa), is the seed of experience (anubhavabījam) and is to be taught as one's own true Self-nature (svātma-bhāva-upadeśyam). Let your firm conviction (niścaya) within (antaḥ) be this: through inner contemplation (anucita), the experience (svadanam) is that Brahman (brahman) is always (sadā eva) everything (sarvam), and that you, I, and the world are all (brahman).

Words meanings summery:

• सततम्-उदितम् (satatam-uditam) - eternally manifest, always arisen

• ईशम् (īśam) - Lord, ruler, master

• व्यातते (vyātate) - in the pervasive, in the extensive

• चित्-प्रकाशे (cit-prakāśe) - in the light of consciousness

• स्थितम् (sthitam) - situated, standing, abiding

• अनुभव-बीजम् (anubhava-bījam) - the seed of experience

• स्व-आत्म-भाव-उपदेश्यम् (sva-ātma-bhāva-upadeśyam) - to be taught as one's own Self-nature

• स्वदनम् (svadanam) - realization (through experience) (tasting, experiencing, enjoying)

• अनुचितः (anucitaḥ) - through inner contemplation (contemplated, suitable, properly applied)

• अन्तः (antaḥ) - within, inside, inner

• ब्रह्मन् (brahman) - Brahman, the Absolute Reality

• सर्वम् (sarvam) - all, whole, every

• सदा (sadā) - always, perpetually

• एव (eva) - only, indeed, certainly

• त्वम् (tvam) - you (singular)

• अहम् (aham) - I

• अपि (api) - also, even, too

• जगत् (jagat) - world, universe

• च (ca) - and, also

• इति (iti) - thus, so, in this manner

• अस्तु (astu) - let it be, may it be

• ते (te) - your, to you (singular)

• निश्चयः (niścayaḥ) - firm conviction, certainty, determination

• अन्तः (antaḥ) - within, inside, inner

Words meanings and morphology

सततम्-उदितम् (satatam-uditam) - eternally manifest, always arisen

(adjective)

Nominative, neuter, singular of satatodita

satatodita - eternally manifest, always arisen, constantly produced

Compound type : tatpurusha (satata+udita)

• satata – constant, continuous, eternal
  adjective (neuter)
• udita – risen, appeared, manifest
  adjective (neuter)
  Past Passive Participle
  from root 'iṅ' with 'ud'
  Prefix: ud
  Root: iṅ (class 2)

ईशम् (īśam) - Lord, ruler, master

(noun)

Nominative, neuter, singular of īśa

īśa - lord, master, ruler, controller

Root: īś (class 2)

व्यातते (vyātate) - in the pervasive, in the extensive

(adjective)

Locative, neuter, singular of vyātata

vyātata - pervaded, spread out, extensive, diffused

Past Passive Participle

from root tan (to stretch) with vi-ā

Prefixes: vi+ā

Root: tan (class 8)

चित्-प्रकाशे (cit-prakāśe) - in the light of consciousness

(noun)

Locative, masculine, singular of citprakāśa

citprakāśa - light of consciousness, spiritual illumination

Compound type : tatpurusha (cit+prakāśa)

• cit – consciousness, intelligence
  noun (feminine)
  Root: cit (class 1)
• prakāśa – light, luster, manifestation
  noun (masculine)
  Prefix: pra
  Root: kāś (class 1)

स्थितम् (sthitam) - situated, standing, abiding

(adjective)

Nominative, neuter, singular of sthita

sthita - situated, standing, abiding, firm

Past Passive Participle

from root sthā (to stand)

Root: sthā (class 1)

अनुभव-बीजम् (anubhava-bījam) - the seed of experience

(noun)

Nominative, neuter, singular of anubhavabīja

anubhavabīja - seed of experience, fundamental cause of perception

Compound type : tatpurusha (anubhava+bīja)

• anubhava – experience, perception, understanding
  noun (masculine)
  Prefix: anu
  Root: bhū (class 1)
• bīja – seed, origin, cause
  noun (neuter)

स्व-आत्म-भाव-उपदेश्यम् (sva-ātma-bhāva-upadeśyam) - to be taught as one's own Self-nature

(adjective)

Nominative, neuter, singular of svātmabhāvopadeśya

svātmabhāvopadeśya - to be taught as one's own Self-nature, worthy of instruction in one's true being

Gerundive

Compound type : tatpurusha (sva+ātma+bhāva+upadeśya)

• sva – own, self
  pronoun (neuter)
• ātman – Self, soul
  noun (masculine)
  Root: an (class 2)
• bhāva – nature, state of being, existence
  noun (masculine)
  Root: bhū (class 1)
• upadeśya – to be taught, to be instructed, worthy of instruction
  adjective (neuter)
  Gerundive
  from root diś (to point, teach) with upa
  Prefix: upa
  Root: diś (class 6)

स्वदनम् (svadanam) - realization (through experience) (tasting, experiencing, enjoying)

(noun)

Nominative, neuter, singular of svadana

svadana - tasting, experience, enjoyment, making palatable

verbal noun

from root svad (to taste, relish)

Root: svad (class 1)

अनुचितः (anucitaḥ) - through inner contemplation (contemplated, suitable, properly applied)

(adjective)

Nominative, masculine, singular of anucita

anucita - contemplated, suitable, appropriate, properly applied, considered

Past Passive Participle

from root cint (to think) with anu (properly/after)

Prefix: anu

Root: cit (class 10)

अन्तः (antaḥ) - within, inside, inner

(indeclinable)

ब्रह्मन् (brahman) - Brahman, the Absolute Reality

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute Reality, the ultimate truth, the sacred word

Root: bṛh (class 1)

सर्वम् (sarvam) - all, whole, every

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, whole, every, entire

सदा (sadā) - always, perpetually

(indeclinable)

एव (eva) - only, indeed, certainly

(indeclinable)

त्वम् (tvam) - you (singular)

(pronoun)

Nominative, singular of yuṣmad

yuṣmad - you (second person pronoun)

अहम् (aham) - I

(pronoun)

Nominative, singular of mad

mad - I, me (first person pronoun)

अपि (api) - also, even, too

(indeclinable)

जगत् (jagat) - world, universe

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, moving, people

Present Active Participle of 'gam' (to go) used as noun

Root: gam (class 1)

च (ca) - and, also

(indeclinable)

इति (iti) - thus, so, in this manner

(indeclinable)

अस्तु (astu) - let it be, may it be

(verb)

3rd person , singular, active, imperative (loṭ) of as

imperative active, third person singular

Root: as (class 2)

ते (te) - your, to you (singular)

(pronoun)

Genitive, singular of yuṣmad

yuṣmad - you (second person pronoun)

Note: Alternatively dative singular.

निश्चयः (niścayaḥ) - firm conviction, certainty, determination

(noun)

Nominative, masculine, singular of niścaya

niścaya - firm conviction, certainty, determination, decision

from root ci (to gather) with nis

Prefix: nis

Root: ci (class 5)

अन्तः (antaḥ) - within, inside, inner

(indeclinable)

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