योगवासिष्ठः yogavāsiṣṭhaḥ - book-6, chapter-96, verse-44

तथा जगदहंभावं विना नेशस्य संस्थितिः ।
अकारणत्वान्नास्तीदं ब्रह्मैवेत्थं विजृम्भते ॥ ४४ ॥

tathā jagadahaṃbhāvaṃ vinā neśasya saṃsthitiḥ ,
akāraṇatvānnāstīdaṃ brahmaivetthaṃ vijṛmbhate 44

44. tathā jagat-ahaṃbhāvam vinā na īśasya saṃsthitiḥ
akāraṇatvāt na asti idam brahma eva ittham vijṛmbhate

44. tathā jagat-ahaṃbhāvam vinā īśasya saṃsthitiḥ na.
akāraṇatvāt idam na asti,
brahma eva ittham vijṛmbhate.

44. Similarly, without the notion of the world and the 'I-sense' (ahaṃbhāva), there is no stability or existence (saṃsthiti) for the Lord (īśa) [as a separate entity]. Because this [apparent reality of world and ego] is without a true cause, it does not actually exist; rather, it is only Brahman that expands and manifests in this way.

Words meanings summery:

• तथा (tathā) - similarly, in that manner, thus

• जगत्-अहंभावम् (jagat-ahaṁbhāvam) - The sense of 'I' associated with the world or worldly existence. (the 'I-sense' (ahaṃbhāva) of the world)

• विना (vinā) - without

• न (na) - not

• ईशस्य (īśasya) - of the Lord, of the master

• संस्थितिः (saṁsthitiḥ) - stability, existence, firm stand

• अकारणत्वात् (akāraṇatvāt) - The world/ego complex is considered to be without an inherent or ultimate cause as an independent entity. (because of being without a cause, due to causelessness)

• न (na) - not

• अस्ति (asti) - is, exists

• इदम् (idam) - Refers to the apparent reality of the world and ego. (this (neuter))

• ब्रह्म (brahma) - Brahman (the ultimate reality)

• एव (eva) - only, indeed

• इत्थम् (ittham) - thus, in this manner

• विजृम्भते (vijṛmbhate) - manifests, expands, unfolds

Words meanings and morphology

तथा (tathā) - similarly, in that manner, thus

(indeclinable)

जगत्-अहंभावम् (jagat-ahaṁbhāvam) - The sense of 'I' associated with the world or worldly existence. (the 'I-sense' (ahaṃbhāva) of the world)

(noun)

Accusative, masculine, singular of jagat-ahaṃbhāva

jagat-ahaṁbhāva - the notion of 'I' concerning the world, worldly ego

Compound type : Tatpurusha (jagat+ahaṃbhāva)

• jagat – world, moving
  noun (neuter)
  Present Active Participle
  Derived from root gam (to go, move)
  Root: gam (class 1)
• ahaṃbhāva – ego (ahaṅkāra), 'I-sense', egoism
  noun (masculine)

विना (vinā) - without

(indeclinable)

न (na) - not

(indeclinable)

ईशस्य (īśasya) - of the Lord, of the master

(noun)

Genitive, masculine, singular of īśa

īśa - lord, master, ruler, Shiva (proper noun)

संस्थितिः (saṁsthitiḥ) - stability, existence, firm stand

(noun)

Nominative, feminine, singular of saṃsthiti

saṁsthiti - standing together, stability, existence, firm establishment, state

Derived from sam-sthā (to stand firmly, to exist)

Prefix: sam

Root: sthā (class 1)

अकारणत्वात् (akāraṇatvāt) - The world/ego complex is considered to be without an inherent or ultimate cause as an independent entity. (because of being without a cause, due to causelessness)

(noun)

Ablative, neuter, singular of akāraṇatva

akāraṇatva - causelessness, being without a cause

Compound type : Nañ-Tatpurusha (a+kāraṇa+tva)

• a – not, non-
  indeclinable
• kāraṇa – cause, reason, instrument
  noun (neuter)
• tva – -ness, -hood
  noun (neuter)
  Suffix forming abstract nouns.

न (na) - not

(indeclinable)

अस्ति (asti) - is, exists

(verb)

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

Root: as (class 2)

इदम् (idam) - Refers to the apparent reality of the world and ego. (this (neuter))

(pronoun)

Nominative, neuter, singular of idam

idam - this, this here

ब्रह्म (brahma) - Brahman (the ultimate reality)

(proper noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute, ultimate reality, sacred word

एव (eva) - only, indeed

(indeclinable)

इत्थम् (ittham) - thus, in this manner

(indeclinable)

विजृम्भते (vijṛmbhate) - manifests, expands, unfolds

(verb)

3rd person , singular, active, present (lat) of vijṛmbh

Prefix: vi

Root: jṛmbh (class 1)