योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-168, verse-40

विद्यते जगदात्मेदं दृश्यं चिन्मात्रकोटरे ।
अनुत्कीर्णा यथा वृक्षे वनस्था शालभञ्जिका ॥ ४० ॥

vidyate jagadātmedaṃ dṛśyaṃ cinmātrakoṭare ,
anutkīrṇā yathā vṛkṣe vanasthā śālabhañjikā 40

40. vidyate jagadātma idam dṛśyam cinmātrakoṭare
anutkīrṇā yathā vṛkṣe vanasthā śālabhañjikā

40. idam dṛśyam jagadātma cinmātrakoṭare vidyate
yathā vanasthā śālabhañjikā vṛkṣe anutkīrṇā

40. This visible world-self (jagadātman) exists within the core of pure consciousness (cit), just as an uncarved tree-nymph (śālabhañjikā) is implicitly present within a forest tree.

Words meanings summery:

• विद्यते (vidyate) - exists or is present (exists, is found, is known)

• जगदात्म (jagadātma) - the inherent Self (ātman) that constitutes the world. (world-self, the Self (ātman) of the world)

• इदम् (idam) - this

• दृश्यम् (dṛśyam) - visible phenomenon or that which is seen (visible, perceivable, object of sight)

• चिन्मात्रकोटरे (cinmātrakoṭare) - in the core of pure consciousness, in the cavity of consciousness alone

• अनुत्कीर्णा (anutkīrṇā) - implicitly present or not yet carved out (uncarved, unengraved)

• यथा (yathā) - just as, as

• वृक्षे (vṛkṣe) - in the tree

• वनस्था (vanasthā) - nymph situated in the forest (forest-dwelling, situated in the forest)

• शालभञ्जिका (śālabhañjikā) - a tree-nymph (as a sculpture or inherent figure). (tree-nymph, female figure carved on a tree, breaking off a branch (sport))

Words meanings and morphology

विद्यते (vidyate) - exists or is present (exists, is found, is known)

(verb)

3rd person , singular, middle, present (Laṭ) of vid

present middle indicative

From √vid (2nd class, vidyate as an atmanepada form of 'to be/exist').

Root: vid (class 2)

जगदात्म (jagadātma) - the inherent Self (ātman) that constitutes the world. (world-self, the Self (ātman) of the world)

(noun)

Nominative, neuter, singular of jagadātman

jagadātman - the universal soul, the world-soul, the Self (ātman) of the universe

Compound of 'jagat' (world) + 'ātman' (Self). The final 'n' is dropped in the compound form.

Compound type : tatpuruṣa (jagat+ātman)

• jagat – world, universe, moving
  noun (neuter)
  Present participle of √gam (to go), used as a noun.
  Root: gam (class 1)
• ātman – self, soul, spirit, essential nature
  noun (masculine)

Note: Subject of 'vidyate', agreeing with 'idam' and 'dṛśyam'.

इदम् (idam) - this

(pronoun)

Nominative, neuter, singular of idam

idam - this, here

Demonstrative pronoun.

Note: Modifies 'jagadātma' and 'dṛśyam'.

दृश्यम् (dṛśyam) - visible phenomenon or that which is seen (visible, perceivable, object of sight)

(adjective)

Nominative, neuter, singular of dṛśya

dṛśya - visible, perceptible, object of sight, phenomenon

gerundive/future passive participle

From √dṛś (to see), with suffix -ya.

Root: dṛś (class 1)

Note: Agrees with 'jagadātma idam'.

चिन्मात्रकोटरे (cinmātrakoṭare) - in the core of pure consciousness, in the cavity of consciousness alone

(noun)

Locative, neuter, singular of cinmātrakoṭara

cinmātrakoṭara - the hollow or cavity of pure consciousness (cit), core of consciousness

Tatpuruṣa compound of 'cit' (consciousness) + 'mātra' (only/pure) + 'koṭara' (cavity/core). The 't' of 'cit' becomes 'n' before 'm'.

Compound type : tatpuruṣa (cit+mātra+koṭara)

• cit – consciousness, thought, spirit
  noun (feminine)
• mātra – only, merely, purely, just
  adjective (neuter)
  Suffix indicating 'only' or 'mere'.
• koṭara – hollow, cavity, core, interior
  noun (neuter)

अनुत्कीर्णा (anutkīrṇā) - implicitly present or not yet carved out (uncarved, unengraved)

(adjective)

Nominative, feminine, singular of anutkīrṇa

anutkīrṇa - uncarved, unengraved, unformed, implicit

past passive participle

Compound of 'an' (negation) + 'ut' (prefix) + √kṛ (to scatter, here with 'ut' implies to carve out, or spread). Utkīrṇa means carved out.

Compound type : nañ-tatpuruṣa (an+utkīrṇa)

• an – not, non-
  indeclinable
  Negative prefix.
• utkīrṇa – carved out, engraved, spread
  adjective (neuter)
  Past Passive Participle
  From ut-√kṛ (to carve out, to scatter).
  Prefix: ut
  Root: kṛ (class 6)

Note: Agrees with 'śālabhañjikā'.

यथा (yathā) - just as, as

(indeclinable)

Correlative adverb.

Note: Introduces the simile.

वृक्षे (vṛkṣe) - in the tree

(noun)

Locative, masculine, singular of vṛkṣa

vṛkṣa - tree

वनस्था (vanasthā) - nymph situated in the forest (forest-dwelling, situated in the forest)

(adjective)

Nominative, feminine, singular of vanastha

vanastha - forest-dwelling, situated in a forest, wild

Compound of 'vana' (forest) + 'stha' (standing/situated).

Compound type : tatpuruṣa (vana+stha)

• vana – forest, wood, grove
  noun (neuter)
• stha – standing, staying, situated in
  adjective (masculine)
  From √sthā (to stand, stay).
  Root: sthā (class 1)

Note: Agrees with 'śālabhañjikā'.

शालभञ्जिका (śālabhañjikā) - a tree-nymph (as a sculpture or inherent figure). (tree-nymph, female figure carved on a tree, breaking off a branch (sport))

(noun)

Nominative, feminine, singular of śālabhañjikā

śālabhañjikā - tree-nymph, female figure carved on a tree, breaking off a branch (a sport)

Compound of 'śāla' (sal tree) / 'śālā' (house) + 'bhañjikā' (breaker / female figure). Often refers to a female sculpture on a tree.

Compound type : tatpuruṣa (śāla+bhañjikā)

• śāla – sal tree, house, wall
  noun (masculine)
• bhañjikā – breaker, female figure, doll, sport of breaking branches
  noun (feminine)
  From √bhañj (to break).
  Root: bhañj (class 7)

Note: Subject of the implied existence in the simile.