योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-161, verse-43

सदंशो बोधतद्ग्राह्यमय एव यथा तथा ।
दृष्टा य एव दृश्यं तद्द्वैतवेदनमेककम् ॥ ४३ ॥

sadaṃśo bodhatadgrāhyamaya eva yathā tathā ,
dṛṣṭā ya eva dṛśyaṃ taddvaitavedanamekakam 43

43. sat aṃśaḥ bodha tat grāhyamayaḥ eva yathā tathā
dṛṣṭā yaḥ eva dṛśyam tat dvaita-vedanam ekakam

43. yathā tathā sat aṃśaḥ bodhatadgrāhyamayaḥ eva
dṛṣṭā yaḥ eva dṛśyam tat dvaitavedanam ekakam

43. Just as the existent aspect (sat aṃśaḥ) is indeed of the very nature of consciousness (bodha) and its objects of perception (tadgrāhya), so too, the perceiver (dṛṣṭā) is verily the perceived (dṛśyam). That perception of duality (dvaita-vedana) is one alone.

Words meanings summery:

• सदंशः (sadaṁśaḥ) - the real or substantial aspect of reality (the existent part/aspect)

• बोधतद्ग्राह्यमयः (bodhatadgrāhyamayaḥ) - consisting of consciousness (bodha) and that which is perceivable (grāhya) by it (whose nature is consciousness and its objects of perception)

• एव (eva) - indeed, only, just

• यथा (yathā) - as, just as

• तथा (tathā) - so, likewise

• दृष्टा (dṛṣṭā) - the seer, perceiver

• यः (yaḥ) - whoever (the perceiver is) (who, which)

• एव (eva) - verily, truly (indeed, only, just)

• दृश्यम् (dṛśyam) - the object of perception (the perceived, the visible, phenomenon)

• तत् (tat) - that (entire statement, i.e., the result of the prior comparison) (that)

• द्वैतवेदनम् (dvaitavedanam) - perception of duality, sense of distinction

• एककम् (ekakam) - absolutely one, singular (one, single, only one)

Words meanings and morphology

सदंशः (sadaṁśaḥ) - the real or substantial aspect of reality (the existent part/aspect)

(noun)

Nominative, masculine, singular of sataṃśa

sataṁśa - existent part, real aspect

Compound of 'sat' (existent) and 'aṃśa' (part)

Compound type : tatpuruṣa (sat+aṃśa)

• sat – existent, real, true, good
  adjective (neuter)
  Present Active Participle
  Derived from root 'as' (to be) as a participle
  Root: as (class 2)
• aṃśa – part, portion, aspect
  noun (masculine)

बोधतद्ग्राह्यमयः (bodhatadgrāhyamayaḥ) - consisting of consciousness (bodha) and that which is perceivable (grāhya) by it (whose nature is consciousness and its objects of perception)

(adjective)

Nominative, masculine, singular of bodhatadgrāhyamaya

bodhatadgrāhyamaya - consisting of consciousness and its objects of perception

Compound of 'bodha' (consciousness), 'tat' (that), 'grāhya' (perceivable), and 'maya' (consisting of)

Compound type : bahuvrīhi or tatpuruṣa (bodha+tat+grāhya+maya)

• bodha – consciousness, knowledge, understanding
  noun (masculine)
• tat – that (referring to 'bodha')
  pronoun (neuter)
• grāhya – perceivable, graspable, an object of perception
  noun (neuter)
  Gerundive
  Derived from root 'grah' (to seize, grasp) with '-ya' suffix
  Root: grah (class 9)
• maya – made of, consisting of, having the nature of
  suffix (masculine)
  Suffix indicating material or nature

एव (eva) - indeed, only, just

(indeclinable)

यथा (yathā) - as, just as

(indeclinable)

तथा (tathā) - so, likewise

(indeclinable)

दृष्टा (dṛṣṭā) - the seer, perceiver

(noun)

Nominative, masculine, singular of dṛṣṭṛ

dṛṣṭṛ - seer, observer, perceiver

Agent Noun

Derived from root 'dṛś' (to see) with suffix '-tṛ'

Root: dṛś (class 1)

यः (yaḥ) - whoever (the perceiver is) (who, which)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what

एव (eva) - verily, truly (indeed, only, just)

(indeclinable)

दृश्यम् (dṛśyam) - the object of perception (the perceived, the visible, phenomenon)

(noun)

Nominative, neuter, singular of dṛśya

dṛśya - visible, perceivable, phenomenon, object of sight

Gerundive

Derived from root 'dṛś' (to see) with suffix '-ya'

Root: dṛś (class 1)

तत् (tat) - that (entire statement, i.e., the result of the prior comparison) (that)

(pronoun)

Nominative, neuter, singular of tad

tad - that

द्वैतवेदनम् (dvaitavedanam) - perception of duality, sense of distinction

(noun)

Nominative, neuter, singular of dvaitavedana

dvaitavedana - perception of duality, knowing duality

Compound of 'dvaita' (duality) and 'vedana' (perception)

Compound type : tatpuruṣa (dvaita+vedana)

• dvaita – duality, dualism
  noun (neuter)
• vedana – knowing, perception, feeling
  noun (neuter)
  Derived from root 'vid' (to know)
  Root: vid (class 2)

एककम् (ekakam) - absolutely one, singular (one, single, only one)

(adjective)

Nominative, neuter, singular of ekaka

ekaka - one, single, alone (emphatic form of eka)

Derived from 'eka' (one) with suffix '-ka'