योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-112, verse-6

यथाम्भसस्तरङ्गादि यथा हेम्नोऽङ्गदादि च ।
तदेवातदिवाभासं तथाहंभावभावितः ॥ ६ ॥

yathāmbhasastaraṅgādi yathā hemno'ṅgadādi ca ,
tadevātadivābhāsaṃ tathāhaṃbhāvabhāvitaḥ 6

6. yathā ambhasaḥ taraṅga ādi yathā hemnaḥ aṅgada ādi
ca tat eva atat iva ābhāsam tathā ahaṃbhāvabhāvitaḥ

6. yathā ambhasaḥ taraṅga ādi,
yathā ca hemnaḥ aṅgada ādi,
tathā (tat) ahaṃbhāvabhāvitaḥ (sat),
tat eva atat iva ābhāsam (bhavati).

6. Just as waves and the like belong to water, and bracelets and the like belong to gold, similarly, that very (reality), though non-different, appears as if it were different, being permeated by the sense of 'I' (ahaṅkāra).

Words meanings summery:

• यथा (yathā) - just as, in which way

• अम्भसः (ambhasaḥ) - of water

• तरङ्ग (taraṅga) - wave

• आदि (ādi) - and so on, etc.

• यथा (yathā) - just as, in which way

• हेम्नः (hemnaḥ) - of gold

• अङ्गद (aṅgada) - armlet, bracelet

• आदि (ādi) - and so on, etc.

• च (ca) - and

• तत् (tat) - That ultimate reality (Brahman/Self) (that, it)

• एव (eva) - indeed, only, certainly

• अतत् (atat) - That which appears to be different, but is not 'that' (Brahman) in its essential nature. (not that, non-different (from tat))

• इव (iva) - as if, like, as

• आभासम् (ābhāsam) - appearance, semblance, manifestation

• तथा (tathā) - similarly, in that way

• अहंभावभावितः (ahaṁbhāvabhāvitaḥ) - pervaded by the sense of 'I' (ahaṅkāra), imbued with ego-sense

Words meanings and morphology

यथा (yathā) - just as, in which way

(indeclinable)

अम्भसः (ambhasaḥ) - of water

(noun)

Genitive, neuter, singular of ambhas

ambhas - water, fluid

तरङ्ग (taraṅga) - wave

(noun)

of taraṅga

taraṅga - wave, current, surge

Root: tṛ (class 1)

Note: Forms part of the compound 'taraṅgādi'.

आदि (ādi) - and so on, etc.

(indeclinable)

Note: Forms part of the compound 'taraṅgādi'.

यथा (yathā) - just as, in which way

(indeclinable)

हेम्नः (hemnaḥ) - of gold

(noun)

Genitive, neuter, singular of heman

heman - gold

अङ्गद (aṅgada) - armlet, bracelet

(noun)

of aṅgada

aṅgada - armlet, bracelet, anklet

Note: Forms part of the compound 'aṅgadādi'.

आदि (ādi) - and so on, etc.

(indeclinable)

Note: Forms part of the compound 'aṅgadādi'.

च (ca) - and

(indeclinable)

तत् (tat) - That ultimate reality (Brahman/Self) (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, this, it (pronoun)

Note: Refers to the ultimate reality (Brahman/Self).

एव (eva) - indeed, only, certainly

(indeclinable)

अतत् (atat) - That which appears to be different, but is not 'that' (Brahman) in its essential nature. (not that, non-different (from tat))

(pronoun)

Nominative, neuter, singular of atat

atat - not that, non-existent, distinct from that

Compound type : nañ-tatpuruṣa (a+tad)

• a – not, non-, without
  indeclinable
• tad – that, this, it (pronoun)
  pronoun (neuter)

Note: Refers to what seems different but is fundamentally 'tat'.

इव (iva) - as if, like, as

(indeclinable)

आभासम् (ābhāsam) - appearance, semblance, manifestation

(noun)

Nominative, neuter, singular of ābhāsa

ābhāsa - appearance, reflection, semblance, manifestation, light

Prefix: ā

Root: bhās (class 1)

Note: Predicative noun for the ultimate reality, describing its manifested form.

तथा (tathā) - similarly, in that way

(indeclinable)

अहंभावभावितः (ahaṁbhāvabhāvitaḥ) - pervaded by the sense of 'I' (ahaṅkāra), imbued with ego-sense

(adjective)

Nominative, masculine, singular of ahaṃbhāvabhāvita

ahaṁbhāvabhāvita - permeated by the sense of 'I', imbued with egoism, cultivated with ego-consciousness

Compound type : tatpuruṣa (ahaṃbhāva+bhāvita)

• aham – I (first person pronoun)
  pronoun
• bhāva – state of being, notion, idea, feeling, ego-sense (in combination)
  noun (masculine)
  Root: bhū (class 1)
• bhāvita – caused to be, imbued, permeated, cherished, imagined
  adjective (masculine)
  Past Passive Participle
  Derived from the causal form of the root 'bhū' (to be, become).
  Root: bhū (class 1)

Note: Describes the ultimate reality as appearing individualized due to the ego-sense (ahaṅkāra).