योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-125, verse-63

तस्मादसत्त्वे सत्त्वे च रागद्वेषक्षयोदये ।
न मनागपि भेदोऽस्ति ज्ञखं प्रति स्वरूपिणि ॥ ६३ ॥

tasmādasattve sattve ca rāgadveṣakṣayodaye ,
na manāgapi bhedo'sti jñakhaṃ prati svarūpiṇi 63

63. tasmāt asattve sattve ca rāgadveṣakṣayodaye na
manāk api bhedaḥ asti jñakham prati svarūpiṇi

63. tasmāt jñakham svarūpiṇi prati asattve ca sattve
ca rāgadveṣakṣayodaye manāk api bhedaḥ na asti

63. Therefore, concerning the knower (jña), which is like space (kham) in its own essential nature, there is not even the slightest difference, whether (it is in a state of) non-existence or existence (of phenomena), and whether attachment and aversion (rāgadveṣa) are destroyed or arise.

Words meanings summery:

• तस्मात् (tasmāt) - Connects this conclusion to the preceding verses which illustrate the unaffected nature of the truly liberated. (therefore, thence, from that)

• असत्त्वे (asattve) - Refers to the condition where phenomenal states, objects, or mental modifications are absent or non-existent. (in non-existence, in absence)

• सत्त्वे (sattve) - Refers to the condition where phenomenal states, objects, or mental modifications are present or existing. (in existence, in presence)

• च (ca) - Connects the conditions of 'non-existence' and 'existence' as well as the 'destruction and arising of rāgadveṣa'. (and)

• रागद्वेषक्षयोदये (rāgadveṣakṣayodaye) - Refers to the dynamic processes of mental modifications involving attraction (rāga) and repulsion (dveṣa), whether they are diminishing or manifesting. (in the destruction and arising of attachment and aversion)

• न (na) - Negates the existence of even a slight difference. (not, no)

• मनाक् (manāk) - Emphasizes the complete absence of any distinction or variation. (a little, slightly, even a little)

• अपि (api) - Further emphasizes the degree of negation, meaning 'not even a little'. (even, also, too)

• भेदः (bhedaḥ) - The variation or modification in the essential nature of the knower (jña). (difference, distinction, division)

• अस्ति (asti) - States the non-existence of difference. (is, exists)

• ज्ञखम् (jñakham) - Refers to the pure consciousness or the Self (ātman) which is all-pervasive, subtle, and unaffected, likened to the vastness of space (kham). (knower-space, consciousness-ether)

• प्रति (prati) - Indicates the subject or entity to which the statement about difference (or lack thereof) applies. (towards, regarding, concerning)

• स्वरूपिणि (svarūpiṇi) - Describes the state of the knower (jñakham) as being established in its unchangeable, inherent identity, beyond all modifications. (in its true nature, in its essential form)

Words meanings and morphology

तस्मात् (tasmāt) - Connects this conclusion to the preceding verses which illustrate the unaffected nature of the truly liberated. (therefore, thence, from that)

(indeclinable)

Note: Ablative singular of 'tad', used adverbially to mean 'therefore'.

असत्त्वे (asattve) - Refers to the condition where phenomenal states, objects, or mental modifications are absent or non-existent. (in non-existence, in absence)

(noun)

Locative, neuter, singular of asattva

asattva - non-existence, unreality, absence

Derived from the negation prefix 'a' and 'sattva' (existence).

Compound type : nañ-tatpuruṣa (a+sattva)

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

Note: Refers to a condition or circumstance, parallel to 'sattve'.

सत्त्वे (sattve) - Refers to the condition where phenomenal states, objects, or mental modifications are present or existing. (in existence, in presence)

(noun)

Locative, neuter, singular of sattva

sattva - existence, reality, essence, being, presence

From the root as (to be).

Root: as (class 2)

Note: Refers to a condition or circumstance, parallel to 'asattve'.

च (ca) - Connects the conditions of 'non-existence' and 'existence' as well as the 'destruction and arising of rāgadveṣa'. (and)

(indeclinable)

रागद्वेषक्षयोदये (rāgadveṣakṣayodaye) - Refers to the dynamic processes of mental modifications involving attraction (rāga) and repulsion (dveṣa), whether they are diminishing or manifesting. (in the destruction and arising of attachment and aversion)

(noun)

Locative, masculine, singular of rāgadveṣakṣayodaya

rāgadveṣakṣayodaya - destruction and arising of attachment and aversion

Compound type : dvandva-tatpuruṣa (rāga+dveṣa+kṣaya+udaya)

• rāga – passion, attachment, desire
  noun (masculine)
  From the root rañj (to color, be affected).
  Root: rañj (class 1)
• dveṣa – aversion, hatred, dislike
  noun (masculine)
  From the root dviṣ (to hate).
  Root: dviṣ (class 2)
• kṣaya – destruction, decay, cessation
  noun (masculine)
  From the root kṣi (to destroy).
  Root: kṣi (class 1)
• udaya – rise, origin, appearance
  noun (masculine)
  From the root i (to go) with prefix ud.
  Prefix: ud
  Root: i (class 2)

Note: Locative of condition. The compound combines 'rāga-dveṣa' (dvandva) and 'kṣaya-udaya' (dvandva).

न (na) - Negates the existence of even a slight difference. (not, no)

(indeclinable)

मनाक् (manāk) - Emphasizes the complete absence of any distinction or variation. (a little, slightly, even a little)

(indeclinable)

Note: Adverb modifying 'bhedaḥ asti'.

अपि (api) - Further emphasizes the degree of negation, meaning 'not even a little'. (even, also, too)

(indeclinable)

Note: Used with 'manāk' for emphatic negation.

भेदः (bhedaḥ) - The variation or modification in the essential nature of the knower (jña). (difference, distinction, division)

(noun)

Nominative, masculine, singular of bheda

bheda - difference, distinction, division, breaking

From the root bhid (to split, break).

Root: bhid (class 7)

Note: Subject of the verb 'asti'.

अस्ति (asti) - States the non-existence of difference. (is, exists)

(verb)

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

Present 3rd singular, from the root as (to be).

Root: as (class 2)

ज्ञखम् (jñakham) - Refers to the pure consciousness or the Self (ātman) which is all-pervasive, subtle, and unaffected, likened to the vastness of space (kham). (knower-space, consciousness-ether)

(noun)

Accusative, neuter, singular of jñakham

jñakham - knower-space, consciousness-ether

Compound type : karma-dhāraya (jña+kham)

• jña – knower, conscious, knowing
  noun (masculine)
  From the root jñā (to know), referring to the ultimate knower, i.e., Brahman or Ātman.
  Root: jñā (class 9)
• kham – space, ether, sky
  noun (neuter)

Note: Object of the postposition 'prati'.

प्रति (prati) - Indicates the subject or entity to which the statement about difference (or lack thereof) applies. (towards, regarding, concerning)

(indeclinable)

स्वरूपिणि (svarūpiṇi) - Describes the state of the knower (jñakham) as being established in its unchangeable, inherent identity, beyond all modifications. (in its true nature, in its essential form)

(adjective)

Locative, masculine, singular of svarūpin

svarūpin - abiding in one's own nature, having one's own form or nature

From 'sva' (own) + 'rūpa' (form) + the possessive suffix '-in'.

Compound type : tatpuruṣa (sva+rūpa)

• sva – own, self
  pronoun
• rūpa – form, nature, aspect
  noun (neuter)

Note: Locative singular, describing the state or quality of 'jñakham'.