योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-55, verse-2

अनात्मन्यात्मतां देहे मा भावय भवात्मनि ।
आत्मन्येवात्मतां सत्ये भावयाऽभवरूपिणि ॥ २ ॥

anātmanyātmatāṃ dehe mā bhāvaya bhavātmani ,
ātmanyevātmatāṃ satye bhāvayā'bhavarūpiṇi 2

2. anātmani ātmatām dehe mā bhāvaya bhavātmani
ātmani eva ātmatām satye bhāvaya abhavarūpiṇi

2. anātmani dehe bhavātmani ātmatām mā bhāvaya
ātmani eva satye abhavarūpiṇi ātmatām bhāvaya

2. Do not imagine the nature of the self (ātman) to be in the non-self, the body, which is subject to becoming. Instead, contemplate the nature of the self (ātman) in the true (satya) self (ātman) itself, which is not subject to becoming or rebirth.

Words meanings summery:

• अनात्मनि (anātmani) - in the non-self, in what is not the self

• आत्मताम् (ātmatām) - The quality or essence of being the self (ātman). (self-ness, the nature of the self, individuality)

• देहे (dehe) - in the body

• मा (mā) - Used with imperative/injunctive to express prohibition. (not, do not)

• भावय (bhāvaya) - cause to be, imagine, contemplate, consider

• भवात्मनि (bhavātmani) - Referring to the impermanent, perishable aspect, contrasting with the eternal ātman. (in the self that is subject to birth/becoming, in the self of existence)

• आत्मनि (ātmani) - In the true, eternal self (ātman). (in the self)

• एव (eva) - Emphasizes the preceding word. (indeed, just, only, certainly)

• आत्मताम् (ātmatām) - The quality or essence of being the self (ātman). (self-ness, the nature of the self, individuality)

• सत्ये (satye) - Referring to the unchanging, eternal reality. (in the truth, in the real)

• भावय (bhāvaya) - cause to be, imagine, contemplate, consider

• अभवरूपिणि (abhavarūpiṇi) - Describing the eternal nature of the true self. (in that which is not subject to becoming/birth, in the unborn form)

Words meanings and morphology

अनात्मनि (anātmani) - in the non-self, in what is not the self

(noun)

Locative, masculine, singular of anātman

anātman - non-self, not the self

Compound of an (negation) + ātman (self).

Compound type : nañ-tatpuruṣa (an+ātman)

• an – not, non
  indeclinable
  Negative prefix.
• ātman – self, soul, spirit, individual soul (ātman)
  noun (masculine)
  From root an (to breathe).
  Root: an (class 2)

आत्मताम् (ātmatām) - The quality or essence of being the self (ātman). (self-ness, the nature of the self, individuality)

(noun)

Accusative, feminine, singular of ātmatā

ātmatā - self-ness, the nature of the self, individuality, identity

Formed by suffix tā (abstract noun suffix) to ātman.

Note: Object of bhāvaya.

देहे (dehe) - in the body

(noun)

Locative, masculine, singular of deha

deha - body

From root dih (to smear, to grow).

Root: dih (class 4)

Note: Refers to the physical body, a locus for the false identification of self.

मा (mā) - Used with imperative/injunctive to express prohibition. (not, do not)

(indeclinable)

Prohibitive particle.

भावय (bhāvaya) - cause to be, imagine, contemplate, consider

(verb)

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

Causative Imperative

Causative stem bhāvaya. Second person singular imperative active.

Root: bhū (class 1)

भवात्मनि (bhavātmani) - Referring to the impermanent, perishable aspect, contrasting with the eternal ātman. (in the self that is subject to birth/becoming, in the self of existence)

(noun)

Locative, masculine, singular of bhavātman

bhavātman - the self as subject to becoming/existence, the embodied self

Compound of bhava (becoming, existence) and ātman (self).

Compound type : ṣaṣṭhī-tatpuruṣa or karmadhāraya (bhava+ātman)

• bhava – becoming, existence, birth, worldly existence
  noun (masculine)
  From root bhū (to be, to become).
  Root: bhū (class 1)
• ātman – self, soul, spirit, individual soul (ātman)
  noun (masculine)
  From root an (to breathe).
  Root: an (class 2)

Note: In apposition to anātmani and dehe.

आत्मनि (ātmani) - In the true, eternal self (ātman). (in the self)

(noun)

Locative, masculine, singular of ātman

ātman - self, soul, spirit, individual soul (ātman)

From root an (to breathe).

Root: an (class 2)

Note: The object of the positive contemplation.

एव (eva) - Emphasizes the preceding word. (indeed, just, only, certainly)

(indeclinable)

An emphatic particle.

आत्मताम् (ātmatām) - The quality or essence of being the self (ātman). (self-ness, the nature of the self, individuality)

(noun)

Accusative, feminine, singular of ātmatā

ātmatā - self-ness, the nature of the self, individuality, identity

Formed by suffix tā (abstract noun suffix) to ātman.

Note: Object of bhāvaya.

सत्ये (satye) - Referring to the unchanging, eternal reality. (in the truth, in the real)

(adjective)

Locative, masculine, singular of satya

satya - true, real, existent, truth, reality

From sat (being, existent).

Root: as (class 2)

Note: Agrees with ātmani.

भावय (bhāvaya) - cause to be, imagine, contemplate, consider

(verb)

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

Causative Imperative

Causative stem bhāvaya. Second person singular imperative active.

Root: bhū (class 1)

अभवरूपिणि (abhavarūpiṇi) - Describing the eternal nature of the true self. (in that which is not subject to becoming/birth, in the unborn form)

(adjective)

Locative, masculine, singular of abhavarūpin

abhavarūpin - having the nature of not becoming, not subject to birth, unborn in form

Compound: a (negation) + bhava (becoming, birth) + rūpin (having the form of).

Compound type : nañ-tatpuruṣa followed by bahuvrīhi or tatpuruṣa (a+bhava+rūpin)

• a – not, non
  indeclinable
  Negative prefix.
• bhava – becoming, existence, birth, worldly existence
  noun (masculine)
  From root bhū (to be, to become).
  Root: bhū (class 1)
• rūpin – having a form, in the form of, of the nature of
  adjective (masculine)
  From rūpa (form) + suffix in.

Note: Agrees with ātmani.