योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-34, verse-2

चितेः कलङ्कवैरूप्यमिति संसारतां गतम् ।
अकलङ्कमसंसारि तच्चाभिन्नाद्वयात्मकम् ॥ २ ॥

citeḥ kalaṅkavairūpyamiti saṃsāratāṃ gatam ,
akalaṅkamasaṃsāri taccābhinnādvayātmakam 2

2. citeḥ kalaṅkavairūpyam iti saṃsāratām gatam
akalaṅkam asaṃsāri tat ca abhinnādvyātmakam

2. citeḥ kalaṅkavairūpyam iti saṃsāratām gatam
ca tat akalaṅkam asaṃsāri abhinnādvyātmakam

2. The imperfection or distortion of consciousness (citi) leads it to experience worldly existence (saṃsāra). However, that very consciousness is inherently undefiled and beyond the cycle of rebirth (saṃsāra), being by nature non-dual and undifferentiated.

Words meanings summery:

• चितेः (citeḥ) - of consciousness, of Citta, of the mind, of thought

• कलङ्कवैरूप्यम् (kalaṅkavairūpyam) - defilement and disfigurement, blemish and distortion, imperfection

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

• संसारताम् (saṁsāratām) - the state of worldly existence, the condition of transmigration (saṃsāra)

• गतम् (gatam) - gone, attained, reached, experienced

• अकलङ्कम् (akalaṅkam) - stainless, spotless, undefiled, pure

• असंसारि (asaṁsāri) - not subject to worldly existence (saṃsāra), beyond transmigration

• तत् (tat) - That (consciousness) (that, it)

• च (ca) - and, also

• अभिन्नाद्व्यात्मकम् (abhinnādvyātmakam) - of the nature of non-dual oneness, non-dual and undifferentiated

Words meanings and morphology

चितेः (citeḥ) - of consciousness, of Citta, of the mind, of thought

(noun)

Genitive, feminine, singular of citi

citi - consciousness, thought, mind, understanding

From root `cit` (to perceive, understand, know)

Root: cit (class 1)

कलङ्कवैरूप्यम् (kalaṅkavairūpyam) - defilement and disfigurement, blemish and distortion, imperfection

(noun)

Nominative, neuter, singular of kalaṅkavairūpya

kalaṅkavairūpya - blemish and deformity, defilement and disfigurement

Compound type : dvandva (kalaṅka+vairūpya)

• kalaṅka – blemish, spot, stain, fault, defect
  noun (masculine)
• vairūpya – ugliness, deformity, disfigurement, distortion, dissimilarity
  noun (neuter)
  From `virūpa` (deformed) + suffix `ya`
  Prefix: vi
  Root: rūp

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

(indeclinable)

संसारताम् (saṁsāratām) - the state of worldly existence, the condition of transmigration (saṃsāra)

(noun)

Accusative, feminine, singular of saṃsāratā

saṁsāratā - the state of saṃsāra, worldly existence, transmigratory state

From `saṃsāra` + suffix `tā` (abstract noun suffix)

गतम् (gatam) - gone, attained, reached, experienced

(adjective)

Nominative, neuter, singular of gata

gata - gone, past, arrived at, obtained, reached

Past Passive Participle

From root `gam` (to go)

Root: gam (class 1)

Note: Agrees with `kalaṅkavairūpyam` (which is neuter singular nominative).

अकलङ्कम् (akalaṅkam) - stainless, spotless, undefiled, pure

(adjective)

Nominative, neuter, singular of akalaṅka

akalaṅka - stainless, spotless, pure, without blemish

Nañ-tatpuruṣa compound of `a` (not) and `kalaṅka` (blemish)

Compound type : nañ-tatpuruṣa (a+kalaṅka)

• a – not, non-, un-
  indeclinable
• kalaṅka – blemish, spot, stain, fault, defect
  noun (masculine)

असंसारि (asaṁsāri) - not subject to worldly existence (saṃsāra), beyond transmigration

(adjective)

Nominative, neuter, singular of asaṃsārin

asaṁsārin - not transmigrating, not subject to saṃsāra, remaining eternally

Nañ-tatpuruṣa compound of `a` (not) and `saṃsārin` (subject to saṃsāra)

Compound type : nañ-tatpuruṣa (a+saṃsārin)

• a – not, non-, un-
  indeclinable
• saṃsārin – transmigrating, belonging to saṃsāra, moving through
  adjective (masculine)
  From `saṃsāra` + suffix `in`

तत् (tat) - That (consciousness) (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it, he, she

च (ca) - and, also

(indeclinable)

अभिन्नाद्व्यात्मकम् (abhinnādvyātmakam) - of the nature of non-dual oneness, non-dual and undifferentiated

(adjective)

Nominative, neuter, singular of abhinnādvyātmaka

abhinnādvyātmaka - of the nature of non-dual and undifferentiated reality

Bahuvrīhi compound: `abhinna` (undifferentiated) and `advaya` (non-dual) + `ātmaka` (having the nature of).

Compound type : bahuvrīhi (abhinna+advaya+ātmaka)

• abhinna – undifferentiated, undivided, identical
  adjective (neuter)
  Nañ-tatpuruṣa compound of `a` (not) and `bhinna` (divided, broken) - which is a past passive participle of `bhid`.
  Root: bhid (class 7)
• advaya – non-dual, without a second
  adjective (neuter)
  Nañ-tatpuruṣa compound of `a` (not) and `dvaya` (duality, pair)
• ātmaka – having the nature of, consisting of, having as its essence
  adjective (masculine)
  From `ātman` + suffix `ka`