योगवासिष्ठः yogavāsiṣṭhaḥ - book-5, chapter-9, verse-65

अयमहमिदमाततं ममेति स्फुरितमपास्य बलादसत्यमन्तः ।
रिपुमतिबलिनं मनो निहत्य प्रशममुपैमि नमोऽस्तु ते विवेक ॥ ६५ ॥

ayamahamidamātataṃ mameti sphuritamapāsya balādasatyamantaḥ ,
ripumatibalinaṃ mano nihatya praśamamupaimi namo'stu te viveka 65

65. ayam aham idam ātatam mama iti
sphuritam apāsya balāt asatyam antaḥ
ripum atibalinam manaḥ nihatya
praśamam upaimi namaḥ astu te viveka

65. antaḥ ayam aham idam ātatam mama iti asatyam sphuritam balāt apāsya,
atibalinam ripum manaḥ nihatya,
praśamam upaimi.
viveka,
te namaḥ astu.

65. Having forcibly discarded within myself the unreal manifestation of "I am this" and "this extended world is mine," and having slain the mind (manas), that extremely powerful enemy, I attain tranquility. Salutations to you, O Discrimination (viveka)!

Words meanings summery:

• अयम् (ayam) - refers to the immediate sense of "I" (this, this one)

• अहम् (aham) - the ego-sense, the limited self-identification (I)

• इदम् (idam) - refers to the objective world, the phenomenal universe (this, this here)

• आततम् (ātatam) - the expansive, phenomenal world that is perceived as separate (extended, spread out, vast)

• मम (mama) - indicating possessiveness, "mine" (my, of me)

• इति (iti) - introduces or concludes a direct quote or thought (thus, so, in this manner)

• स्फुरितम् (sphuritam) - the inner manifestation or appearance of the false identification of "I" and "mine" (that which has throbbed, manifested, appeared)

• अपास्य (apāsya) - having completely abandoned or negated (having discarded, having thrown away, having rejected)

• बलात् (balāt) - with determination and strength of will (by force, forcibly, powerfully)

• असत्यम् (asatyam) - describing the manifestation of "I" and "mine" as ultimately untrue or illusory (the unreal, the false, untruth)

• अन्तः (antaḥ) - referring to the internal realm of consciousness or one's being (within, inside, inwardly)

• रिपुम् (ripum) - the mind (manas) is considered the enemy due to its distracting and binding nature (an enemy, a foe)

• अतिबलिनम् (atibalinam) - emphasizing the great difficulty in controlling or conquering the mind (extremely powerful, very strong)

• मनः (manaḥ) - the lower mind, the source of thoughts, desires, and attachments (manas) (mind, intellect)

• निहत्य (nihatya) - having completely overcome or silenced the mind (having slain, having destroyed, having subdued)

• प्रशमम् (praśamam) - a state of deep inner peace, mental calm (tranquility, peace, cessation, quietude)

• उपैमि (upaimi) - I reach a state of tranquility (I approach, I attain, I go to)

• नमः (namaḥ) - an expression of deep respect and gratitude (salutation, homage, reverence)

• अस्तु (astu) - expresses a wish or benediction (let it be, may it be)

• ते (te) - addressed to Viveka (to you, for you, your)

• विवेक (viveka) - O Discrimination! (personified as a divine quality or entity) (viveka) (discrimination, discernment, wisdom)

Words meanings and morphology

अयम् (ayam) - refers to the immediate sense of "I" (this, this one)

(pronoun)

Nominative, masculine, singular of idam

idam - this

Note: Agrees with `aham` (masculine, here used nominative).

अहम् (aham) - the ego-sense, the limited self-identification (I)

(pronoun)

Nominative, singular of asmad

asmad - I

Note: Used as a nominal concept "this I".

इदम् (idam) - refers to the objective world, the phenomenal universe (this, this here)

(pronoun)

Accusative, neuter, singular of idam

idam - this

Note: "This (world)".

आततम् (ātatam) - the expansive, phenomenal world that is perceived as separate (extended, spread out, vast)

(adjective)

Accusative, neuter, singular of ātata

ātata - extended, spread out, vast, pervasive

Past Passive Participle

From root tan (to stretch) with prefix ā

Prefix: ā

Root: tan (class 8)

Note: Agrees with `idam`.

मम (mama) - indicating possessiveness, "mine" (my, of me)

(pronoun)

Genitive, singular of asmad

asmad - I

Note: Expresses possession.

इति (iti) - introduces or concludes a direct quote or thought (thus, so, in this manner)

(indeclinable)

Note: Connects the quoted thought with `sphuritam`.

स्फुरितम् (sphuritam) - the inner manifestation or appearance of the false identification of "I" and "mine" (that which has throbbed, manifested, appeared)

(noun)

Accusative, neuter, singular of sphurita

sphurita - throbbed, manifested, appeared, glittered

Past Passive Participle

From root sphur (to throb, flash, manifest)

Root: sphur (class 6)

Note: Object of `apāsya`.

अपास्य (apāsya) - having completely abandoned or negated (having discarded, having thrown away, having rejected)

(indeclinable)

absolutive

root as with prefix apā + ya suffix

Prefix: apā

Root: as (class 4)

Note: Absolutive, denoting an action preceding the main verb.

बलात् (balāt) - with determination and strength of will (by force, forcibly, powerfully)

(indeclinable)

Note: Functions adverbially.

असत्यम् (asatyam) - describing the manifestation of "I" and "mine" as ultimately untrue or illusory (the unreal, the false, untruth)

(adjective)

Accusative, neuter, singular of asatya

asatya - unreal, false, untrue

a (negation) + satya (true)

Compound type : tatpurusha (a+satya)

• a – not, non-, un-
  indeclinable
• satya – true, real, truth
  adjective (neuter)
  From root as (to be)
  Root: as (class 2)

Note: Agrees with `sphuritam`.

अन्तः (antaḥ) - referring to the internal realm of consciousness or one's being (within, inside, inwardly)

(indeclinable)

Note: Adverb modifying `apāsya`.

रिपुम् (ripum) - the mind (manas) is considered the enemy due to its distracting and binding nature (an enemy, a foe)

(noun)

Accusative, masculine, singular of ripu

ripu - enemy, foe

Note: In apposition to `manaḥ`.

अतिबलिनम् (atibalinam) - emphasizing the great difficulty in controlling or conquering the mind (extremely powerful, very strong)

(adjective)

Accusative, masculine, singular of atibalin

atibalin - extremely powerful, very strong

Compound type : tatpurusha (ati+balin)

• ati – over, beyond, exceeding, very
  indeclinable
• balin – powerful, strong
  adjective (masculine)
  From bala (strength) + in suffix.

Note: Agrees with `manaḥ`.

मनः (manaḥ) - the lower mind, the source of thoughts, desires, and attachments (manas) (mind, intellect)

(noun)

Accusative, neuter, singular of manas

manas - mind, intellect, heart, consciousness

Root: man (class 4)

Note: Object of `nihatya`.

निहत्य (nihatya) - having completely overcome or silenced the mind (having slain, having destroyed, having subdued)

(indeclinable)

absolutive

root han with prefix ni + ya suffix

Prefix: ni

Root: han (class 2)

Note: Absolutive, denoting an action preceding the main verb.

प्रशमम् (praśamam) - a state of deep inner peace, mental calm (tranquility, peace, cessation, quietude)

(noun)

Accusative, masculine, singular of praśama

praśama - tranquility, peace, cessation, quietude

Prefix: pra

Root: śam (class 4)

Note: Object of `upaimi`.

उपैमि (upaimi) - I reach a state of tranquility (I approach, I attain, I go to)

(verb)

1st person , singular, active, present (laṭ) of upa-i

present tense

present stem e- + mi

Prefix: upa

Root: i (class 2)

Note: Main verb of the sentence.

नमः (namaḥ) - an expression of deep respect and gratitude (salutation, homage, reverence)

(noun)

Nominative, neuter, singular of namas

namas - salutation, homage, reverence

Root: nam (class 1)

Note: Used with a dative (`te`).

अस्तु (astu) - expresses a wish or benediction (let it be, may it be)

(verb)

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

imperative mode

root as + tu suffix

Root: as (class 2)

ते (te) - addressed to Viveka (to you, for you, your)

(pronoun)

Dative, singular of yuṣmad

yuṣmad - you

Note: Alternate form for `tubhyam` (dative singular).

विवेक (viveka) - O Discrimination! (personified as a divine quality or entity) (viveka) (discrimination, discernment, wisdom)

(noun)

Vocative, masculine, singular of viveka

viveka - discrimination, discernment, wisdom

Prefix: vi

Root: vic (class 7)

Note: Direct address.