योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-54, verse-5

सर्वत्वादात्मनश्चैते सुभेदाः संस्थिता इव ।
असद्रूपास्त्वसद्रूपं कथं सोढुं न शक्यते ॥ ५ ॥

sarvatvādātmanaścaite subhedāḥ saṃsthitā iva ,
asadrūpāstvasadrūpaṃ kathaṃ soḍhuṃ na śakyate 5

5. sarvatvāt ātmanaḥ ca ete su-bhedāḥ saṃsthitāḥ iva
asat-rūpāḥ tu asat-rūpam katham soḍhum na śakyate

5. ātmanaḥ sarvatvāt ca ete su-bhedāḥ iva saṃsthitāḥ
tu asat-rūpāḥ katham asat-rūpam soḍhum na śakyate

5. Because of the all-pervasiveness of the Self (ātman), these (phenomenal distinctions) appear as if well-established. But since they are of an unreal nature, how can the unreal not be endured?

5. מכיוון שהעצמי הוא הכול, ההבדלים הללו רק נראים כקיימים. אך מכיוון שאינם אמיתיים, כיצד נבצר מהאדם לשאת אותם?

Words meanings summery:

• सर्वत्वात् (sarvatvāt) - because of all-pervasiveness, on account of omnipresence

• आत्मनः (ātmanaḥ) - of the Self (ātman), of the soul

• च (ca) - and, also

• एते (ete) - these (phenomenal distinctions/experiences) (these)

• सु-भेदाः (su-bhedāḥ) - well-distinguished, clearly differentiated, well-divided

• संस्थिताः (saṁsthitāḥ) - appear as if established (as real) (established, existing, firm)

• इव (iva) - like, as if, as

• असत्-रूपाः (asat-rūpāḥ) - of unreal nature, illusory forms, non-existent forms

• तु (tu) - but, indeed, however

• असत्-रूपम् (asat-rūpam) - the unreal form, the illusory

• कथम् (katham) - how? why?

• सोढुम् (soḍhum) - to endure, to bear, to tolerate

• न (na) - not

• शक्यते (śakyate) - is possible, can be done

Words meanings and morphology

सर्वत्वात् (sarvatvāt) - because of all-pervasiveness, on account of omnipresence

(noun)

Ablative, neuter, singular of sarvatva

sarvatva - all-pervasiveness, omnipresence, universality

आत्मनः (ātmanaḥ) - of the Self (ātman), of the soul

(noun)

Genitive, masculine, singular of ātman

ātman - Self, soul, essence, breath

च (ca) - and, also

(indeclinable)

एते (ete) - these (phenomenal distinctions/experiences) (these)

(pronoun)

Nominative, masculine, plural of etad

etad - this, these

सु-भेदाः (su-bhedāḥ) - well-distinguished, clearly differentiated, well-divided

(adjective)

Nominative, masculine, plural of su-bheda

su-bheda - clearly differentiated, well-divided

Compound type : karmadhāraya (su+bheda)

• su – good, well, excellent
  indeclinable
• bheda – distinction, difference, division
  noun (masculine)
  Root: bhid

संस्थिताः (saṁsthitāḥ) - appear as if established (as real) (established, existing, firm)

(adjective)

Nominative, masculine, plural of saṃsthita

saṁsthita - established, existing, firm, standing

Past Passive Participle

From prefix 'sam' + root 'sthā'

Prefix: sam

Root: sthā (class 1)

इव (iva) - like, as if, as

(indeclinable)

असत्-रूपाः (asat-rūpāḥ) - of unreal nature, illusory forms, non-existent forms

(adjective)

Nominative, masculine, plural of asat-rūpa

asat-rūpa - having an unreal nature/form, illusory, non-existent form

Compound type : bahuvrīhi (asat+rūpa)

• asat – non-existent, unreal, false
  adjective (neuter)
  Present Active Participle
  Negative particle 'a' + 'sat' (P.A.P. of 'as' to be)
  Root: as
• rūpa – form, nature, appearance, beauty
  noun (neuter)

तु (tu) - but, indeed, however

(indeclinable)

असत्-रूपम् (asat-rūpam) - the unreal form, the illusory

(noun)

Accusative, neuter, singular of asat-rūpa

asat-rūpa - unreal form, illusory, non-existent form

Compound type : karmadhāraya (asat+rūpa)

• asat – non-existent, unreal, false
  adjective (neuter)
  Present Active Participle
  Negative particle 'a' + 'sat' (P.A.P. of 'as' to be)
  Root: as
• rūpa – form, nature, appearance, beauty
  noun (neuter)

कथम् (katham) - how? why?

(indeclinable)

सोढुम् (soḍhum) - to endure, to bear, to tolerate

(verb)

infinitive

Infinitive form of root 'sah'

Root: sah (class 1)

न (na) - not

(indeclinable)

शक्यते (śakyate) - is possible, can be done

(verb)

3rd person , singular, passive, present indicative (laṭ) of śak

Root: śak (class 5)

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