योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-175, verse-4

एवंनामास्ति चिद्धातुरनादिनिधनोऽमलः ।
शून्यात्मैवाच्छरूपोऽपि जगदित्यवभाति यः ॥ ४ ॥

evaṃnāmāsti ciddhāturanādinidhano'malaḥ ,
śūnyātmaivāccharūpo'pi jagadityavabhāti yaḥ 4

4. evaṃnāmā asti cit-dhātuḥ anādi-nidhanaḥ amalaḥ
śūnya-ātmā eva accha-rūpaḥ api jagat iti avabhāti yaḥ

4. yaḥ cit-dhātuḥ evaṃnāmā anādi-nidhanaḥ amalaḥ asti
śūnya-ātmā eva accha-rūpaḥ api jagat iti avabhāti

4. There exists an element of consciousness (cit-dhātu) of such a nature (evaṃnāman), which is beginningless, endless, and pure. Although it is intrinsically of a pure, unmanifested form (śūnyātman eva accharūpa), it is that very (element) which appears as the world (jagat).

Words meanings summery:

• एवंनामा (evaṁnāmā) - having such a name, of such a nature

• अस्ति (asti) - is, exists

• चित्-धातुः (cit-dhātuḥ) - element of consciousness, principle of consciousness

• अनादि-निधनः (anādi-nidhanaḥ) - beginningless and endless, eternal

• अमलः (amalaḥ) - pure, spotless, stainless

• शून्य-आत्मा (śūnya-ātmā) - whose essence is void/unmanifested, of the nature of emptiness

• एव (eva) - indeed, only, exactly, just

• अच्छ-रूपः (accha-rūpaḥ) - of pure form, having a clear nature

• अपि (api) - also, even, although

• जगत् (jagat) - world, universe

• इति (iti) - thus, in this manner, as (introducing a quotation or specification)

• अवभाति (avabhāti) - shines forth, appears, manifests

• यः (yaḥ) - who, which (masculine)

Words meanings and morphology

एवंनामा (evaṁnāmā) - having such a name, of such a nature

(adjective)

Nominative, masculine, singular of evaṃnāman

evaṁnāman - having such a name, named thus, of such a nature/kind

Compound of 'evam' (thus) and 'nāman' (name). 'nāmā' is nominative singular masculine.

Compound type : bahuvrihi (evam+nāman)

• evam – thus, so, in this manner
  indeclinable
• nāman – name, appellation
  noun (neuter)

अस्ति (asti) - is, exists

(verb)

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

Present Indicative

Parasmaipada, 3rd person singular.

Root: as (class 2)

चित्-धातुः (cit-dhātuḥ) - element of consciousness, principle of consciousness

(noun)

Nominative, masculine, singular of cit-dhātu

cit-dhātu - element/principle of consciousness

Compound of 'cit' and 'dhātu'.

Compound type : tatpurusha (cit+dhātu)

• cit – consciousness, thought, mind
  noun (feminine)
  Root: cit (class 1)
• dhātu – element, constituent, basic substance, root (of a word)
  noun (masculine)
  From root 'dhā' (to place, hold).
  Root: dhā (class 3)

अनादि-निधनः (anādi-nidhanaḥ) - beginningless and endless, eternal

(adjective)

Nominative, masculine, singular of anādi-nidhana

anādi-nidhana - without beginning or end, eternal

Compound of 'a' (not), 'ādi' (beginning), and 'nidhana' (end).

Compound type : bahuvrihi (a+ādi+nidhana)

• a – not, non-, un-
  indeclinable
  Negative prefix.
• ādi – beginning, origin, first
  noun (masculine)
• nidhana – end, destruction, death
  noun (neuter)
  From root 'dhā' (to place, hold) with prefix 'ni'.
  Prefix: ni
  Root: dhā (class 3)

अमलः (amalaḥ) - pure, spotless, stainless

(adjective)

Nominative, masculine, singular of amala

amala - stainless, pure, clean, free from impurity

Compound of 'a' (not) and 'mala' (impurity).

Compound type : tatpurusha (a+mala)

• a – not, non-, un-
  indeclinable
  Negative prefix.
• mala – impurity, dirt, defilement
  noun (masculine)

शून्य-आत्मा (śūnya-ātmā) - whose essence is void/unmanifested, of the nature of emptiness

(adjective)

Nominative, masculine, singular of śūnya-ātman

śūnya-ātman - one whose self is void, whose essence is emptiness/unmanifestation

Compound of 'śūnya' and 'ātman'.

Compound type : bahuvrihi (śūnya+ātman)

• śūnya – empty, void, vacant, non-existent (in a material sense)
  adjective
  From root 'śū' (to swell, grow, or to be empty).
  Root: śū
• ātman – self, soul, essence, the individual soul (ātman), the Supreme Self (Brahman)
  noun (masculine)
  Root: an

एव (eva) - indeed, only, exactly, just

(indeclinable)

अच्छ-रूपः (accha-rūpaḥ) - of pure form, having a clear nature

(adjective)

Nominative, masculine, singular of accha-rūpa

accha-rūpa - having a clear form, pure-formed, transparent

Compound of 'accha' (clear, pure) and 'rūpa' (form).

Compound type : bahuvrihi (accha+rūpa)

• accha – clear, pure, transparent, bright
  adjective
  From root 'ach' (to be clear).
  Root: ach (class 1)
• rūpa – form, shape, appearance, nature
  noun (neuter)
  Root: rūp (class 10)

अपि (api) - also, even, although

(indeclinable)

जगत् (jagat) - world, universe

(noun)

Nominative, neuter, singular of jagat

jagat - world, universe, what moves, living beings

Present Active Participle

Formed from root 'gam' (to go) with reduplication.

Root: gam (class 1)

Note: Nominative singular neuter.

इति (iti) - thus, in this manner, as (introducing a quotation or specification)

(indeclinable)

Root: i (class 2)

अवभाति (avabhāti) - shines forth, appears, manifests

(verb)

3rd person , singular, active, present (laṭ) of avabhā

Present Indicative

Parasmaipada, 3rd person singular. From prefix 'ava' and root 'bhā'.

Prefix: ava

Root: bhā (class 2)

यः (yaḥ) - who, which (masculine)

(pronoun)

Nominative, masculine, singular of yad

yad - who, which, what (relative pronoun)

Note: Relative pronoun.