योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-103, verse-87

ब्रह्मैवासत्यपुरुषः सत्यवच्चानुभूयते ।
स्थितं ततःप्रभृत्येव न त्वलीकमिदं ततम् ॥ ८७ ॥

brahmaivāsatyapuruṣaḥ satyavaccānubhūyate ,
sthitaṃ tataḥprabhṛtyeva na tvalīkamidaṃ tatam 87

87. brahma eva asatya-puruṣaḥ satya-vat ca anubhūyate |
sthitam tataḥ-prabhṛti eva na tu alīkam idam tatam ||

87. brahma eva asatya-puruṣaḥ satya-vat ca anubhūyate
tataḥ-prabhṛti eva idam tatam sthitam tu na alīkam

87. Indeed, Brahman (the ultimate reality) itself appears as the unreal individual (puruṣa), and is experienced as truly real. Consequently, from that point on, this vast, extended (world) is established (as real), and it is not considered unreal by those who perceive it.

Words meanings summery:

• ब्रह्म (brahma) - the ultimate, supreme reality (brahman) (Brahman, the Absolute Reality)

• एव (eva) - emphasizes that Brahman itself (and not something else) (indeed, just, only, truly)

• असत्य-पुरुषः (asatya-puruṣaḥ) - the illusory individual self, a false appearance of a person (unreal person, false individual)

• सत्य-वत् (satya-vat) - perceived as having factual reality (like truth, as if real, truly)

• च (ca) - connects the two phrases (and, also)

• अनुभूयते (anubhūyate) - is felt or known through experience (is experienced, is perceived)

• स्थितम् (sthitam) - is firmly established (as a reality) (stood, remained, established, fixed)

• ततः-प्रभृति (tataḥ-prabhṛti) - from the moment that illusion is established (from that time onwards, henceforth)

• एव (eva) - emphasizes the time frame (indeed, just, only, truly)

• न (na) - negates the statement that the world is unreal (not, no)

• तु (tu) - introduces a contrasting or qualifying statement (but, on the other hand, indeed)

• अलीकम् (alīkam) - perceived as not false, i.e., real, by the deluded mind (unreal, false, untrue, illusory)

• इदम् (idam) - this manifested universe (this, this world, this phenomenon)

• ततम् (tatam) - the widely expanded or pervading (world) (spread, extended, pervaded, vast)

Words meanings and morphology

ब्रह्म (brahma) - the ultimate, supreme reality (brahman) (Brahman, the Absolute Reality)

(noun)

Nominative, neuter, singular of brahman

brahman - Brahman, the Absolute Reality, the ultimate truth, the highest self

Neuter noun, nom. sing. form.

Root: √bṛh (class 1)

Note: Subject.

एव (eva) - emphasizes that Brahman itself (and not something else) (indeed, just, only, truly)

(indeclinable)

Emphatic particle.

Note: Emphatic particle.

असत्य-पुरुषः (asatya-puruṣaḥ) - the illusory individual self, a false appearance of a person (unreal person, false individual)

(noun)

Nominative, masculine, singular of asatya-puruṣa

asatya-puruṣa - unreal person, false individual, non-existent entity

Compound of 'asatya' and 'puruṣa'.

Compound type : karmadhāraya (asatya+puruṣa)

• asatya – unreal, untrue, false, non-existent
  adjective (neuter)
  Negative prefix 'a' + 'satya'.
  Prefix: a
• puruṣa – person, man, male, spirit, soul, cosmic being
  noun (masculine)

Note: Predicate nominative.

सत्य-वत् (satya-vat) - perceived as having factual reality (like truth, as if real, truly)

(indeclinable)

Adverb formed from 'satya' with suffix 'vat'.

Note: Modifies anubhūyate.

च (ca) - connects the two phrases (and, also)

(indeclinable)

Conjunction.

Note: Conjunction.

अनुभूयते (anubhūyate) - is felt or known through experience (is experienced, is perceived)

(verb)

3rd person , singular, passive, present (laṭ) of √anubhū

Present tense, 3rd person singular, passive voice.

From root √bhū (to be) with prefix anu.

Prefix: anu

Root: √bhū (class 1)

Note: The action of being experienced.

स्थितम् (sthitam) - is firmly established (as a reality) (stood, remained, established, fixed)

(adjective)

Nominative, neuter, singular of sthita

sthita - standing, situated, existing, established, firm

Past Passive Participle

From root √sthā (to stand) with passive suffix 'ta'.

Root: √sthā (class 1)

Note: Describes the state of 'idam tatam'.

ततः-प्रभृति (tataḥ-prabhṛti) - from the moment that illusion is established (from that time onwards, henceforth)

(indeclinable)

Compound of 'tatas' and 'prabhṛti'.

Compound type : avyayībhāva (tatas+prabhṛti)

• tatas – thence, from that, therefore
  indeclinable
  From 'tad' (that) with 'tas' suffix.
• prabhṛti – beginning, commencement, from, onwards
  indeclinable (feminine)
  From root √bhṛ (to bear) with pra prefix.
  Prefix: pra
  Root: √bhṛ (class 1)

Note: Adverbial phrase indicating duration.

एव (eva) - emphasizes the time frame (indeed, just, only, truly)

(indeclinable)

Emphatic particle.

Note: Emphatic particle.

न (na) - negates the statement that the world is unreal (not, no)

(indeclinable)

Negating particle.

Note: Negation.

तु (tu) - introduces a contrasting or qualifying statement (but, on the other hand, indeed)

(indeclinable)

Adversative or emphatic particle.

Note: Particle for contrast.

अलीकम् (alīkam) - perceived as not false, i.e., real, by the deluded mind (unreal, false, untrue, illusory)

(adjective)

Nominative, neuter, singular of alīka

alīka - false, untrue, unreal, illusory, contemptible

Note: Predicate adjective.

इदम् (idam) - this manifested universe (this, this world, this phenomenon)

(pronoun)

Nominative, neuter, singular of idam

idam - this, here, referring to what is present or near

Demonstrative pronoun stem.

Note: Subject.

ततम् (tatam) - the widely expanded or pervading (world) (spread, extended, pervaded, vast)

(adjective)

Nominative, neuter, singular of tata

tata - spread, extended, stretched, pervaded, vast

Past Passive Participle

From root √tan (to stretch, extend) with passive suffix 'ta'.

Root: √tan (class 8)

Note: Modifies idam.