योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-72, verse-46

आत्मैव सर्वं सर्वेषु भूवार्यनिलखाग्निषु ।
सत्तैवास्ति न वस्तूनां या या राम चिता विना ।
व्यतिरिक्तं ततोऽस्मीति विद्धिप्रोन्मत्तजल्पितम् ॥ ४६ ॥

ātmaiva sarvaṃ sarveṣu bhūvāryanilakhāgniṣu ,
sattaivāsti na vastūnāṃ yā yā rāma citā vinā ,
vyatiriktaṃ tato'smīti viddhipronmattajalpitam 46

46. ātma eva sarvam sarveṣu bhūvāryanila-khāgniṣu
sattā eva asti na vastūnām
yā yā rāma citā vinā vyatiriktam
tataḥ asmi iti viddhi pronmatta-jalpitam

46. rāma sarveṣu bhūvāryanila-khāgniṣu
sarvam ātma eva asti yā yā vastūnām citā
vinā sattā eva na asti tataḥ vyatiriktam
asmi iti pronmatta-jalpitam viddhi

46. The Self (ātman) alone is all; it is present in all elements: earth, water, air, space, and fire. O Rāma, only pure Existence truly is; there is no existence for those objects that are devoid of Consciousness. Understand that the idea 'I am separate from that' is merely the incoherent babbling of a madman.

Words meanings summery:

• आत्म (ātma) - the Self (ātman), the Supreme Self (self, soul, spirit, essence)

• एव (eva) - alone, exclusively (only, alone, just, indeed)

• सर्वम् (sarvam) - everything (is the Self) (all, entire, everything)

• सर्वेषु (sarveṣu) - in all (the following elements) (in all)

• भूवार्यनिल-खाग्निषु (bhūvāryanila-khāgniṣu) - in all the elements: earth, water, air, space, and fire (in earth, water, air, space, and fire)

• सत्ता (sattā) - pure Existence (existence, being, reality)

• एव (eva) - alone, exclusively (only, alone, just, indeed)

• अस्ति (asti) - truly is, exists (is, exists)

• न (na) - negating (not, no)

• वस्तूनाम् (vastūnām) - of (material) objects (of things, of objects, of substances)

• या (yā) - which (feminine singular) (which, whatever)

• या (yā) - which (feminine singular) (which, whatever)

• राम (rāma) - O Rāma (vocative) (O Rāma)

• चिता (citā) - Consciousness (feminine form of 'cit') (consciousness, mind, understanding)

• विना (vinā) - without (without, except)

• व्यतिरिक्तम् (vyatiriktam) - separate (separate, distinct, excluded)

• ततः (tataḥ) - from that (from Brahman/Self) (from that, thence, therefore)

• अस्मि (asmi) - I am (I am, I exist)

• इति (iti) - (marks direct speech or thought) (thus, so, in this way)

• विद्धि (viddhi) - understand, know (imperative) (know, understand)

• प्रोन्मत्त-जल्पितम् (pronmatta-jalpitam) - incoherent babbling of a madman (the babbling of a madman)

Words meanings and morphology

आत्म (ātma) - the Self (ātman), the Supreme Self (self, soul, spirit, essence)

(noun)

Nominative, masculine, singular of ātman

ātman - self, soul, essence, individual soul, supreme soul

एव (eva) - alone, exclusively (only, alone, just, indeed)

(indeclinable)

Note: Emphasizes 'ātma'.

सर्वम् (sarvam) - everything (is the Self) (all, entire, everything)

(pronoun)

Nominative, neuter, singular of sarva

sarva - all, every, whole, entire

Note: Predicative nominative to 'ātma'.

सर्वेषु (sarveṣu) - in all (the following elements) (in all)

(pronoun)

Locative, masculine, plural of sarva

sarva - all, every, whole, entire

Note: Agrees with 'bhūvāryanila-khāgniṣu'.

भूवार्यनिल-खाग्निषु (bhūvāryanila-khāgniṣu) - in all the elements: earth, water, air, space, and fire (in earth, water, air, space, and fire)

(noun)

Locative, masculine, plural of bhūvāryanila-khāgni

bhūvāryanila-khāgni - earth, water, air, space, and fire (the five elements)

Dvandva compound of the five elements.

Compound type : dvandva (bhū+vāri+anila+kha+agni)

• bhū – earth, ground, land
  noun (feminine)
• vāri – water
  noun (neuter)
• anila – wind, air
  noun (masculine)
• kha – space, ether, sky
  noun (neuter)
• agni – fire
  noun (masculine)

Note: Refers to the five great elements (Pañca Mahābhūta).

सत्ता (sattā) - pure Existence (existence, being, reality)

(noun)

Nominative, feminine, singular of sattā

sattā - existence, being, reality, essence

Abstract noun from present participle 'sat' (being)

Root: as (class 2)

Note: Subject of 'asti'.

एव (eva) - alone, exclusively (only, alone, just, indeed)

(indeclinable)

Note: Emphasizes 'sattā'.

अस्ति (asti) - truly is, exists (is, exists)

(verb)

3rd person , singular, active, present (laṭ) of as

Root: as (class 2)

न (na) - negating (not, no)

(indeclinable)

Note: Negates 'vastūnām sattā asti'.

वस्तूनाम् (vastūnām) - of (material) objects (of things, of objects, of substances)

(noun)

Genitive, neuter, plural of vastu

vastu - thing, object, substance, reality

Note: Possessive genitive.

या (yā) - which (feminine singular) (which, whatever)

(pronoun)

Nominative, feminine, singular of yad

yad - which, what

Note: Repetition 'yā yā' indicates 'whatever' or 'each'.

या (yā) - which (feminine singular) (which, whatever)

(pronoun)

Nominative, feminine, singular of yad

yad - which, what

Note: Emphasizes 'yā'.

राम (rāma) - O Rāma (vocative) (O Rāma)

(proper noun)

Vocative, masculine, singular of rāma

rāma - Rāma (a proper name, hero of Rāmāyaṇa), charming, pleasing

चिता (citā) - Consciousness (feminine form of 'cit') (consciousness, mind, understanding)

(noun)

Instrumental, feminine, singular of cit

cit - consciousness, thought, understanding, spirit

Note: Used with 'vinā'.

विना (vinā) - without (without, except)

(indeclinable)

Note: Preposition.

व्यतिरिक्तम् (vyatiriktam) - separate (separate, distinct, excluded)

(adjective)

Nominative, neuter, singular of vyatirikta

vyatirikta - separated, distinct, exclusive, excepted

Past Passive Participle

From root 'ric' (to separate) with upasargas 'vi' and 'ati'

Prefixes: vi+ati

Root: ric (class 7)

Note: Used predicatively for 'I'.

ततः (tataḥ) - from that (from Brahman/Self) (from that, thence, therefore)

(indeclinable)

Derived from 'tad' with suffix '-tas'

Note: Indicates separation from something.

अस्मि (asmi) - I am (I am, I exist)

(verb)

1st person , singular, active, present (laṭ) of as

Root: as (class 2)

Note: First person singular form.

इति (iti) - (marks direct speech or thought) (thus, so, in this way)

(indeclinable)

Note: Quotation marker.

विद्धि (viddhi) - understand, know (imperative) (know, understand)

(verb)

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

Root: vid (class 2)

Note: Second person singular imperative.

प्रोन्मत्त-जल्पितम् (pronmatta-jalpitam) - incoherent babbling of a madman (the babbling of a madman)

(noun)

Accusative, neuter, singular of pronmatta-jalpita

pronmatta-jalpita - the babbling or raving of a madman

Compound of 'pronnmatta' (mad, insane, intoxicated) and 'jalpita' (babbled, spoken, prattle).

Compound type : ṣaṣṭhī-tatpuruṣa (pronnmatta+jalpita)

• pronnmatta – mad, insane, raving, intoxicated
  adjective
  Past Passive Participle
  From 'pra' + 'ut' + root 'mad' (to be mad)
  Prefixes: pra+ud
  Root: mad (class 4)
• jalpita – spoken, prattled, babbled, babbling
  noun (neuter)
  Past Passive Participle (used as noun)
  From root 'jalp' (to murmur, prattle)
  Root: jalp (class 1)

Note: Object of 'viddhi'.