योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-69, verse-36

ज्ञानात्सर्वपदार्थानामसत्त्वं समुदेत्यलम् ।
ततोऽङ्ग वासनानाशाद्वियोगः प्राणचेतसोः ॥ ३६ ॥

jñānātsarvapadārthānāmasattvaṃ samudetyalam ,
tato'ṅga vāsanānāśādviyogaḥ prāṇacetasoḥ 36

36. jñānāt sarva-padārthānām a-sattvam sam-ud-eti alam
tataḥ aṅga vāsanā-nāśāt viyogaḥ prāṇa-cetasoḥ

36. jñānāt sarva-padārthānām a-sattvam alam sam-ud-eti
tataḥ aṅga vāsanā-nāśāt prāṇa-cetasoḥ viyogaḥ

36. Through knowledge (jñāna), the complete unreality (asattva) of all objects (padārtha) fully arises. Then, O dear one, from the destruction of latent impressions (vāsanā-nāśa), comes the separation of the vital energies (prāṇa) and the mind (cetas).

Words meanings summery:

• ज्ञानात् (jñānāt) - as a result of profound, discriminative knowledge (jñāna) (from knowledge, due to knowledge)

• सर्व-पदार्थानाम् (sarva-padārthānām) - referring to the totality of perceived or conceptualized phenomena (of all objects, of all categories of existence)

• अ-सत्त्वम् (a-sattvam) - the state of being unreal or illusory, particularly regarding worldly phenomena (non-existence, unreality, non-being)

• सम्-उद्-एति (sam-ud-eti) - the full realization or clear perception of unreality (rises completely, appears fully, becomes manifest)

• अलम् (alam) - emphasizes the thoroughness or completeness of the arising unreality (enough, sufficient, completely, indeed)

• ततः (tataḥ) - indicates consequence or result (then, thence, therefore, from that)

• अङ्ग (aṅga) - term of endearment, addressing a disciple or interlocutor (O dear one, O child, O friend)

• वासना-नाशात् (vāsanā-nāśāt) - indicates that the eradication of vāsanā is the cause of mind-prāṇa separation (from the destruction of latent impressions, from the cessation of desires)

• वियोगः (viyogaḥ) - the detachment or cessation of the connection between mind and prāṇa (separation, disjunction, parting)

• प्राण-चेतसोः (prāṇa-cetasoḥ) - indicates the two entities (prāṇa and cetas) that become separated (of the vital energies and the mind)

Words meanings and morphology

ज्ञानात् (jñānāt) - as a result of profound, discriminative knowledge (jñāna) (from knowledge, due to knowledge)

(noun)

Ablative, neuter, singular of jñāna

jñāna - knowledge, wisdom, understanding, awareness

From root jñā (to know)

Root: jñā (class 9)

सर्व-पदार्थानाम् (sarva-padārthānām) - referring to the totality of perceived or conceptualized phenomena (of all objects, of all categories of existence)

(noun)

Genitive, masculine, plural of sarva-padārtha

sarva-padārtha - all objects, all things, every category of existence

Compound type : Karmadharaya (sarva+padārtha)

• sarva – all, every, whole
  adjective (masculine/feminine/neuter)
• padārtha – object, thing, category, meaning of a word
  noun (masculine)
  From pada (word) + artha (meaning/object)

अ-सत्त्वम् (a-sattvam) - the state of being unreal or illusory, particularly regarding worldly phenomena (non-existence, unreality, non-being)

(noun)

Nominative, neuter, singular of a-sattva

a-sattva - non-existence, unreality, non-being, absence of reality

Compound type : Nañ-Tatpurusha (a+sattva)

• a – not, non-
  indeclinable
• sattva – existence, reality, being, essence
  noun (neuter)
  From root as (to be).
  Root: as (class 2)

Note: Subject of `samudeti`.

सम्-उद्-एति (sam-ud-eti) - the full realization or clear perception of unreality (rises completely, appears fully, becomes manifest)

(verb)

3rd person , singular, active, present (laṭ) of sam-ud-i

present active

2nd class verb, present indicative, parasmaipada

Prefixes: sam+ud

Root: i (class 2)

अलम् (alam) - emphasizes the thoroughness or completeness of the arising unreality (enough, sufficient, completely, indeed)

(indeclinable)

Note: Functions as an adverb here.

ततः (tataḥ) - indicates consequence or result (then, thence, therefore, from that)

(indeclinable)

अङ्ग (aṅga) - term of endearment, addressing a disciple or interlocutor (O dear one, O child, O friend)

(indeclinable)

Used as an addressing particle.

Note: Often treated as an indeclinable interjection.

वासना-नाशात् (vāsanā-nāśāt) - indicates that the eradication of vāsanā is the cause of mind-prāṇa separation (from the destruction of latent impressions, from the cessation of desires)

(noun)

Ablative, masculine, singular of vāsanā-nāśa

vāsanā-nāśa - destruction of latent impressions (vāsanā), cessation of desires

Compound type : Tatpurusha (vāsanā+nāśa)

• vāsanā – latent impression, unconscious tendency, desire, habit
  noun (feminine)
  From root vas (to dwell, to perfume).
  Root: vas (class 1)
• nāśa – destruction, ruin, loss, disappearance
  noun (masculine)
  From root naś (to perish).
  Root: naś (class 4)

वियोगः (viyogaḥ) - the detachment or cessation of the connection between mind and prāṇa (separation, disjunction, parting)

(noun)

Nominative, masculine, singular of viyoga

viyoga - separation, disjunction, parting, absence of union

From vi + yuj (to unite)

Prefix: vi

Root: yuj (class 7)

Note: Subject of implied "is" or "occurs".

प्राण-चेतसोः (prāṇa-cetasoḥ) - indicates the two entities (prāṇa and cetas) that become separated (of the vital energies and the mind)

(noun)

Genitive, masculine, dual of prāṇa-cetas

prāṇa-cetas - prāṇa and cetas (vital energies and mind)

Dvandva compound

Compound type : Dvandva (prāṇa+cetas)

• prāṇa – breath, vital air, life-force, energy
  noun (masculine)
  From pra + an (to breathe)
  Prefix: pra
  Root: an (class 2)
• cetas – mind, consciousness, intellect
  noun (neuter)
  Root: cit (class 1)