योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-78, verse-19

अवयवावयविनोर्न भेदो जड एव च ।
बुद्धीन्द्रियगणोऽप्येवं जड एवेति दृश्यते ॥ १९ ॥

avayavāvayavinorna bhedo jaḍa eva ca ,
buddhīndriyagaṇo'pyevaṃ jaḍa eveti dṛśyate 19

19. avayava-avayavinoḥ na bhedaḥ jaḍaḥ eva ca
buddhi-indriya-gaṇaḥ api evam jaḍaḥ eva iti dṛśyate

19. avayava-avayavinoḥ na bhedaḥ ca jaḍaḥ eva api
evam buddhi-indriya-gaṇaḥ jaḍaḥ eva iti dṛśyate

19. There is no distinction between the parts and the whole (body), and both are indeed inert. Similarly, the group of cognitive senses (buddhīndriyas) is also perceived as inert.

Words meanings summery:

• अवयव-अवयविनोः (avayava-avayavinoḥ) - of the part and the whole, between the part and the whole

• न (na) - not, no

• भेदः (bhedaḥ) - difference, distinction, division

• जडः (jaḍaḥ) - inert, insentient, dull

• एव (eva) - indeed, certainly, only

• च (ca) - and, also

• बुद्धि-इन्द्रिय-गणः (buddhi-indriya-gaṇaḥ) - the group of cognitive senses/organs of perception

• अपि (api) - also, even

• एवम् (evam) - thus, in this manner, similarly

• जडः (jaḍaḥ) - inert, insentient, dull

• एव (eva) - indeed, certainly, only

• इति (iti) - thus, so, a particle used to introduce or conclude a quotation or thought

• दृश्यते (dṛśyate) - is seen, appears, is perceived

Words meanings and morphology

अवयव-अवयविनोः (avayava-avayavinoḥ) - of the part and the whole, between the part and the whole

(noun)

Genitive, dual of avayavāvayavin

avayavāvayavin - part and possessor of parts (whole)

Compound type : dvandva (avayava+avayavin)

• avayava – part, limb, member
  noun (masculine)
• avayavin – whole, possessor of parts, composite
  noun (masculine)
  Derived from avayava + -in

Note: Compound of `avayava` (part) and `avayavin` (whole/possessor of parts).

न (na) - not, no

(indeclinable)

Note: Negation.

भेदः (bhedaḥ) - difference, distinction, division

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, breaking

Root: bhid (class 7)

Note: Null subject verb 'asti' is implied.

जडः (jaḍaḥ) - inert, insentient, dull

(adjective)

Nominative, masculine, singular of jaḍa

jaḍa - inert, insentient, dull, stupid, cold

Note: Refers to both the parts and the whole.

एव (eva) - indeed, certainly, only

(indeclinable)

Note: Emphasizes the inertness.

च (ca) - and, also

(indeclinable)

Note: Connects the two statements.

बुद्धि-इन्द्रिय-गणः (buddhi-indriya-gaṇaḥ) - the group of cognitive senses/organs of perception

(noun)

Nominative, masculine, singular of buddhīndriyagaṇa

buddhīndriyagaṇa - group of cognitive senses, group of organs of perception

Compound type : tatpuruṣa (buddhi+indriya+gaṇa)

• buddhi – intellect, understanding, perception
  noun (feminine)
  Root: budh (class 1)
• indriya – sense organ, organ of perception or action
  noun (neuter)
• gaṇa – group, multitude, collection
  noun (masculine)

Note: `buddhīndriya` is a compound meaning 'organ of perception'.

अपि (api) - also, even

(indeclinable)

Note: Denotes similarity or addition.

एवम् (evam) - thus, in this manner, similarly

(indeclinable)

Note: Connects to the previous statement about the body and organs of action.

जडः (jaḍaḥ) - inert, insentient, dull

(adjective)

Nominative, masculine, singular of jaḍa

jaḍa - inert, insentient, dull, stupid, cold

Note: Agrees with `buddhi-indriya-gaṇaḥ`.

एव (eva) - indeed, certainly, only

(indeclinable)

Note: Emphasizes the inertness.

इति (iti) - thus, so, a particle used to introduce or conclude a quotation or thought

(indeclinable)

Note: Marks the preceding phrase as what is seen.

दृश्यते (dṛśyate) - is seen, appears, is perceived

(verb)

3rd person , singular, passive, present (laṭ) of dṛś

Present Passive

Derived from root dṛś

Root: dṛś (class 1)

Note: The subject is `buddhi-indriya-gaṇaḥ`.