योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-49, verse-36

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द्वित्वं जगत्यसदुपात्तमबोधजातं बोधक्षयं जहिहि बोधमुपागतोऽसि ।
आत्मैकभावविभवेन भवाभयात्मा नास्त्येव दुःखमिति नः परमार्थसारः ॥ ३६ ॥

dvitvaṃ jagatyasadupāttamabodhajātaṃ bodhakṣayaṃ jahihi bodhamupāgato'si ,
ātmaikabhāvavibhavena bhavābhayātmā nāstyeva duḥkhamiti naḥ paramārthasāraḥ 36

36. dvitvam jagati asat-upāttam abodha-jātam
bodha-kṣayam jahihi bodham upāgataḥ asi
ātmaika-bhāva-vibhavena bhava-abhaya-ātmā
na asti eva duḥkham iti naḥ paramārtha-sāraḥ

36. bodham upāgataḥ asi jagati asat-upāttam
abodha-jātam bodha-kṣayam dvitvam jahihi
ātmaika-bhāva-vibhavena bhava-abhaya-ātmā
naḥ paramārtha-sāraḥ duḥkham eva na asti iti

36. You have attained true knowledge, therefore abandon duality in the world, which is grasped as unreal, born of ignorance, and destroys understanding. Through the splendor of the realization of the oneness of the self (ātman), become one whose true nature is freedom from the fear of rebirth (saṃsāra). 'There is indeed no suffering' – this is the essence of our ultimate truth.

Words meanings summery:

(Scroll down for elaborated words morphology)

द्वित्वम् (dvitvam) - the perception of difference and separation, particularly from ultimate reality (duality, two-ness)

जगति (jagati) - in the world, in existence, in the universe

असत्-उपात्तम् (asat-upāttam) - describes duality as being based on an unreal premise (grasped as unreal, obtained from the non-existent)

अबोध-जातम् (abodha-jātam) - duality originates from a lack of true understanding (born from ignorance, arisen from non-knowledge)

बोध-क्षयम् (bodha-kṣayam) - duality obscures or eliminates true knowledge (destroying knowledge, ruin of understanding)

जहिहि (jahihi) - abandon, give up, renounce

बोधम् (bodham) - spiritual knowledge or realization (knowledge, understanding, awakening)

उपागतः (upāgataḥ) - having attained knowledge (arrived, attained, approached)

असि (asi) - you are

आत्मैक-भाव-विभवेन (ātmaika-bhāva-vibhavena) - through the realization of non-dual consciousness or the unity of all existence with the self (by the splendor/power of the oneness of the self (ātman))

भव-अभय-आत्मा (bhava-abhaya-ātmā) - a liberated individual whose nature is absolute fearlessness from the cycle of existence (one whose self (ātman) is free from the fear of rebirth (saṃsāra))

न (na) - not, no

अस्ति (asti) - is, exists

एव (eva) - emphasizing 'no suffering at all' (only, just, indeed, very)

दुःखम् (duḥkham) - existential suffering or unhappiness inherent in worldly existence (suffering, pain, sorrow, misery)

इति (iti) - marks the preceding phrase as a statement or conclusion (thus, so, this)

नः (naḥ) - our, to us, by us

परमार्थ-सारः (paramārtha-sāraḥ) - essence of ultimate reality, ultimate truth

Words meanings and morphology

द्वित्वम् (dvitvam) - the perception of difference and separation, particularly from ultimate reality (duality, two-ness)

(noun)

Accusative, neuter, singular of dvitva

dvitva - duality, two-ness

Note: Object of the imperative verb 'jahihi'.

जगति (jagati) - in the world, in existence, in the universe

(noun)

Locative, neuter, singular of jagat

jagat - world, universe, all that moves

असत्-उपात्तम् (asat-upāttam) - describes duality as being based on an unreal premise (grasped as unreal, obtained from the non-existent)

(adjective)

Accusative, neuter, singular of asat-upātta

asat-upātta - grasped as unreal, obtained from the non-existent

Compound type : tatpuruṣa (asat+upātta)

asat – unreal, non-existent, false
adjective (neuter)
upātta – taken, grasped, obtained, acquired
adjective (neuter)
Past Passive Participle
From root 'āp' (to obtain) with prefix 'upa'
Prefix: upa
Root: āp (class 5)

Note: Modifies 'dvitvam'.

अबोध-जातम् (abodha-jātam) - duality originates from a lack of true understanding (born from ignorance, arisen from non-knowledge)

(adjective)

Accusative, neuter, singular of abodha-jāta

abodha-jāta - born from ignorance

Compound type : tatpuruṣa (abodha+jāta)

abodha – ignorance, lack of knowledge, unconsciousness
noun (masculine)
Prefix: a
jāta – born, produced, arisen
adjective (neuter)
Past Passive Participle
From root 'jan' (to be born)
Root: jan (class 4)

Note: Modifies 'dvitvam'.

बोध-क्षयम् (bodha-kṣayam) - duality obscures or eliminates true knowledge (destroying knowledge, ruin of understanding)

(noun)

Accusative, masculine, singular of bodha-kṣaya

bodha-kṣaya - destruction of knowledge, ruin of understanding

Compound type : tatpuruṣa (bodha+kṣaya)

bodha – knowledge, understanding, awakening
noun (masculine)
Root: budh (class 1)
kṣaya – destruction, decay, loss, waste
noun (masculine)
Root: kṣi (class 1)

Note: Modifies 'dvitvam' (as a noun in apposition or an adjective).

जहिहि (jahihi) - abandon, give up, renounce

(verb)

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

Imperative

Reduplicated root 'hā', 2nd person singular, active voice (parasmaipada)

Root: hā (class 3)

बोधम् (bodham) - spiritual knowledge or realization (knowledge, understanding, awakening)

(noun)

Accusative, masculine, singular of bodha

bodha - knowledge, understanding, awakening

Root: budh (class 1)

Note: Object of 'upāgataḥ'.

उपागतः (upāgataḥ) - having attained knowledge (arrived, attained, approached)

(adjective)

Nominative, masculine, singular of upāgata

upāgata - approached, arrived, attained

Past Passive Participle

From root 'gam' (to go) with prefixes 'upa' and 'ā'

Prefixes: upa+ā

Root: gam (class 1)

Note: Predicative adjective for the implicit 'you' (tvam).

असि (asi) - you are

(verb)

2nd person , singular, active, present (laṭ) of as

Present Indicative

Root 'as', 2nd person singular, active voice (parasmaipada)

Root: as (class 2)

आत्मैक-भाव-विभवेन (ātmaika-bhāva-vibhavena) - through the realization of non-dual consciousness or the unity of all existence with the self (by the splendor/power of the oneness of the self (ātman))

(noun)

Instrumental, masculine, singular of ātmaika-bhāva-vibhava

ātmaika-bhāva-vibhava - splendor/power of the oneness of the self

Compound type : tatpuruṣa (ātman+eka+bhāva+vibhava)

ātman – self, soul, spirit, essential nature
noun (masculine)
eka – one, single, unique
adjective (masculine)
bhāva – state of being, existence, feeling, nature
noun (masculine)
Root: bhū (class 1)
vibhava – splendor, power, might, wealth
noun (masculine)
Prefix: vi
Root: bhū (class 1)

भव-अभय-आत्मा (bhava-abhaya-ātmā) - a liberated individual whose nature is absolute fearlessness from the cycle of existence (one whose self (ātman) is free from the fear of rebirth (saṃsāra))

(adjective)

Nominative, masculine, singular of bhava-abhaya-ātman

bhava-abhaya-ātman - one whose nature is freedom from the fear of rebirth

Compound type : bahuvrīhi (bhava+abhaya+ātman)

bhava – being, existence, birth, rebirth (saṃsāra)
noun (masculine)
Root: bhū (class 1)
abhaya – fearlessness, safety, absence of fear
noun (neuter)
Prefix: a
ātman – self, soul, spirit, essential nature
noun (masculine)

Note: Predicative adjective for the implicit 'you' (tvam).

न (na) - not, no

(indeclinable)

अस्ति (asti) - is, exists

(verb)

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

Present Indicative

Root 'as', 3rd person singular, active voice (parasmaipada)

Root: as (class 2)

एव (eva) - emphasizing 'no suffering at all' (only, just, indeed, very)

(indeclinable)

दुःखम् (duḥkham) - existential suffering or unhappiness inherent in worldly existence (suffering, pain, sorrow, misery)