योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-10, verse-19

भेदो जगद्ब्रह्मदृशोरभेदः पर्यायशब्दार्थविलासतुल्यः ।
संकल्पमात्रं कथितो न सत्यो यथानयोर्वै कटकत्वहेम्नोः ॥ १९ ॥

bhedo jagadbrahmadṛśorabhedaḥ paryāyaśabdārthavilāsatulyaḥ ,
saṃkalpamātraṃ kathito na satyo yathānayorvai kaṭakatvahemnoḥ 19

19. bhedaḥ jagat-brahma-dṛśoḥ abhedaḥ
paryāya-śabda-artha-vilāsa-tulyaḥ
saṅkalpa-mātraṃ kathitaḥ na satyaḥ
yathā anayoḥ vai kaṭakatva-hemnoḥ

19. jagat-brahma-dṛśoḥ bhedaḥ abhedaḥ
paryāya-śabda-artha-vilāsa-tulyaḥ
anayoḥ kaṭakatva-hemnoḥ yathā
saṅkalpa-mātraṃ kathitaḥ na satyaḥ vai

19. The distinction and non-distinction between the world and the ultimate reality (brahman) are merely like the playful display of alternative words and their meanings. This (duality) is declared to be merely a mental conception (saṅkalpa), not ultimately real, just as (the distinction) between a bracelet and gold.

Words meanings summery:

• भेदः (bhedaḥ) - difference, distinction, separation

• जगत्-ब्रह्म-दृशोः (jagat-brahma-dṛśoḥ) - of the world and (brahman)

• अभेदः (abhedaḥ) - non-difference, identity

• पर्याय-शब्द-अर्थ-विलास-तुल्यः (paryāya-śabda-artha-vilāsa-tulyaḥ) - comparable to the playful display of alternative words and their meanings

• सङ्कल्प-मात्रं (saṅkalpa-mātraṁ) - merely a mental construct, merely a thought/conception

• कथितः (kathitaḥ) - is said, is declared, is spoken

• न (na) - not

• सत्यः (satyaḥ) - real, true, existing

• यथा (yathā) - just as, as, according to

• अनयोः (anayoḥ) - of these two

• वै (vai) - indeed, truly, certainly

• कटकत्व-हेम्नोः (kaṭakatva-hemnoḥ) - of the state of being a bracelet and of gold

Words meanings and morphology

भेदः (bhedaḥ) - difference, distinction, separation

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, separation

Derived from root `bhid` (भिद्) 'to split'.

Root: bhid (class 7)

Note: Subject of the implied verb 'is'.

जगत्-ब्रह्म-दृशोः (jagat-brahma-dṛśoḥ) - of the world and (brahman)

(noun)

Genitive, feminine, dual of jagat-brahma-dṛśi

jagat-brahma-dṛśi - world-brahman perception/view

Compound of `jagat`, `brahman`, and `dṛśi`. Here `dṛśi` is used to denote the two entities being viewed, i.e., 'of the world and Brahman'.

Compound type : dvandva (jagat+brahman+dṛśi)

• jagat – world, universe, moving
  noun (neuter)
• brahman – the Absolute, ultimate reality, universal spirit
  noun (neuter)
• dṛśi – seeing, sight, perception, appearance
  noun (feminine)
  Root: dṛś (class 1)

Note: Signifies the two entities between which difference/non-difference is discussed.

अभेदः (abhedaḥ) - non-difference, identity

(noun)

Nominative, masculine, singular of abheda

abheda - non-difference, identity, sameness

Compound of negative prefix `a` and `bheda`.

Compound type : nañ-tatpuruṣa (a+bheda)

• a – not, non-
  indeclinable
• bheda – difference, distinction
  noun (masculine)
  Root: bhid (class 7)

Note: Subject alongside `bhedaḥ`.

पर्याय-शब्द-अर्थ-विलास-तुल्यः (paryāya-śabda-artha-vilāsa-tulyaḥ) - comparable to the playful display of alternative words and their meanings

(adjective)

Nominative, masculine, singular of paryāya-śabda-artha-vilāsa-tulya

paryāya-śabda-artha-vilāsa-tulya - similar to the play of synonymous words and meanings

Compound type : tatpuruṣa (paryāya+śabda+artha+vilāsa+tulya)

• paryāya – turn, sequence, alternative, synonym
  noun (masculine)
  Prefix: pari
  Root: i (class 2)
• śabda – word, sound
  noun (masculine)
• artha – meaning, purpose, object
  noun (masculine)
• vilāsa – play, sport, charm, manifestation
  noun (masculine)
  Derived from root `las` with upasarga `vi`.
  Prefix: vi
  Root: las (class 1)
• tulya – equal, comparable, similar
  adjective (masculine)

Note: Predicate adjective for `bhedaḥ` and `abhedaḥ`.

सङ्कल्प-मात्रं (saṅkalpa-mātraṁ) - merely a mental construct, merely a thought/conception

(noun)

Nominative, neuter, singular of saṅkalpa-mātra

saṅkalpa-mātra - mere thought, mere mental conception

Compound of `saṅkalpa` and `mātra`.

Compound type : karmadhāraya (saṅkalpa+mātra)

• saṅkalpa – mental resolve, conception, intention, volition (saṅkalpa)
  noun (masculine)
  Derived from root `kḷp` with upasarga `sam`.
  Prefix: sam
  Root: kḷp (class 1)
• mātra – only, merely, size, measure
  adjective (neuter)

Note: Predicate nominative for the implied subject (the distinction/non-distinction).

कथितः (kathitaḥ) - is said, is declared, is spoken

(adjective)

Nominative, masculine, singular of kathita

kathita - said, told, spoken, declared

Past Passive Participle

Derived from root `kath` (कथ्).

Root: kath (class 10)

Note: The implied subject (e.g., `ayam bhedaḥ abhedaḥ ca`) is masculine.

न (na) - not

(indeclinable)

सत्यः (satyaḥ) - real, true, existing

(adjective)

Nominative, masculine, singular of satya

satya - true, real, existing, honest

From `sat` (being) + `ya` suffix.

Root: as (class 2)

Note: Predicate adjective.

यथा (yathā) - just as, as, according to

(indeclinable)

अनयोः (anayoḥ) - of these two

(pronoun)

Genitive, dual of idam

idam - this, these

Note: Refers to bracelet and gold.

वै (vai) - indeed, truly, certainly

(indeclinable)

कटकत्व-हेम्नोः (kaṭakatva-hemnoḥ) - of the state of being a bracelet and of gold

(noun)

Genitive, neuter, dual of kaṭakatva-heman

kaṭakatva-heman - bracelet-ness and gold (dual)

Compound.

Compound type : dvandva (kaṭakatva+heman)

• kaṭakatva – state of being a bracelet, bracelet-ness
  noun (neuter)
  Derived from `kaṭaka` (bracelet) with suffix `tva` (state of being).
• heman – gold
  noun (neuter)

Note: Shows the two items of comparison.

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