योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-207, verse-38

न शून्यरूपं न च सत्स्वरूपं ब्रह्माभिधं भाति जगत्स्वरूपम् ।
तच्चापरिज्ञानवशादनर्थभूतं परिज्ञातवतः शिवात्म ॥ ३८ ॥

na śūnyarūpaṃ na ca satsvarūpaṃ brahmābhidhaṃ bhāti jagatsvarūpam ,
taccāparijñānavaśādanarthabhūtaṃ parijñātavataḥ śivātma 38

38. na śūnyarūpam na ca satsvarūpam
brahmābhidham bhāti jagatsvarūpam
tat ca aparijñānavśāt
anarthabhūtam parijñātavataḥ śivātma

38. brahmābhidham jagatsvarūpam na
śūnyarūpam na ca satsvarūpam
bhāti tat ca aparijñānavśāt
anarthabhūtam parijñātavataḥ śivātma

38. The world (jagatsvarūpam), referred to as Brahman (brahmābhidham), appears as neither an empty form (śūnyarūpam) nor a truly existent form (satsvarūpam). For someone lacking true knowledge, that world becomes a source of suffering (anarthabhūtam); but for one who has completely understood it, it is the auspicious Self (śivātma).

Words meanings summery:

• न (na) - not, no

• शून्यरूपम् (śūnyarūpam) - of the nature of emptiness, having an empty form

• न (na) - not, no

• च (ca) - and, also

• सत्स्वरूपम् (satsvarūpam) - of the nature of existence, having a real form

• ब्रह्माभिधम् (brahmābhidham) - called Brahman, named Brahman

• भाति (bhāti) - shines, appears, seems

• जगत्स्वरूपम् (jagatsvarūpam) - the world itself, in its essential nature (the form of the world, the nature of the world)

• तत् (tat) - that, that very thing (referring to 'jagatsvarūpam')

• च (ca) - and, also

• अपरिज्ञानव्शात् (aparijñānavśāt) - due to lack of knowledge, owing to ignorance

• अनर्थभूतम् (anarthabhūtam) - becomes a source of suffering or harm (having become a source of trouble/misfortune, being meaningless)

• परिज्ञातवतः (parijñātavataḥ) - for one who has fully known/understood

• शिवात्म (śivātma) - the auspicious Self, the Self that is Śiva

Words meanings and morphology

न (na) - not, no

(indeclinable)

शून्यरूपम् (śūnyarūpam) - of the nature of emptiness, having an empty form

(noun)

neuter, singular of śūnyarūpa

śūnyarūpa - empty form, form of emptiness

Compound type : tatpuruṣa (śūnya+rūpa)

• śūnya – empty, void, non-existent
  adjective
  Root: śū (class 5)
• rūpa – form, appearance, nature, image
  noun (neuter)

Note: Functions as a predicate adjective with 'bhāti'.

न (na) - not, no

(indeclinable)

च (ca) - and, also

(indeclinable)

सत्स्वरूपम् (satsvarūpam) - of the nature of existence, having a real form

(noun)

neuter, singular of satsvarūpa

satsvarūpa - form of existence, true nature, reality

Compound type : tatpuruṣa (sat+svarūpa)

• sat – existent, real, good; being, reality
  adjective
  Present Active Participle
  Participle of root 'as' (to be)
  Root: as (class 2)
• svarūpa – one's own form, true nature, essence
  noun (neuter)

Note: Functions as a predicate adjective with 'bhāti'.

ब्रह्माभिधम् (brahmābhidham) - called Brahman, named Brahman

(adjective)

neuter, singular of brahmābhidha

brahmābhidha - named Brahman, called Brahman

Compound type : tatpuruṣa (brahman+abhidha)

• brahman – Brahman, the Absolute Reality, the Supreme Being
  noun (neuter)
• abhidha – name, appellation, designation
  noun (feminine)
  From root 'dhā' with prefix 'abhi'
  Prefix: abhi
  Root: dhā (class 3)

Note: Qualifies 'jagatsvarūpam'.

भाति (bhāti) - shines, appears, seems

(verb)

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

Root: bhā (class 2)

जगत्स्वरूपम् (jagatsvarūpam) - the world itself, in its essential nature (the form of the world, the nature of the world)

(noun)

Nominative, neuter, singular of jagatsvarūpa

jagatsvarūpa - form of the world, nature of the world

Compound type : tatpuruṣa (jagat+svarūpa)

• jagat – world, universe
  noun (neuter)
  Present Active Participle
  Participle of root 'gam' (to go)
  Root: gam (class 1)
• svarūpa – one's own form, true nature, essence
  noun (neuter)

Note: Subject of 'bhāti'.

तत् (tat) - that, that very thing (referring to 'jagatsvarūpam')

(pronoun)

Nominative, neuter, singular of tad

tad - that, it

Note: Refers to 'jagatsvarūpam'.

च (ca) - and, also

(indeclinable)

अपरिज्ञानव्शात् (aparijñānavśāt) - due to lack of knowledge, owing to ignorance

(noun)

Ablative, masculine, singular of aparijñānavśa

aparijñānavśa - lack of knowledge, ignorance

Compound type : tatpuruṣa (aparijñāna+vaśa)

• aparijñāna – ignorance, non-understanding
  noun (neuter)
  Negative prefix 'a' + 'parijñāna' (full knowledge)
  Prefix: pari
  Root: jñā (class 9)
• vaśa – will, power, control, influence; consequence, account of
  noun (masculine)

Note: 'vaśāt' is ablative of 'vaśa', meaning 'from/due to the power/influence of'.

अनर्थभूतम् (anarthabhūtam) - becomes a source of suffering or harm (having become a source of trouble/misfortune, being meaningless)

(adjective)

neuter, singular of anarthabhūta

anarthabhūta - become anartha (misfortune, useless); harmful

Compound type : tatpuruṣa (anartha+bhūta)

• anartha – misfortune, calamity, evil, uselessness
  noun (masculine)
  Negative prefix 'an' + 'artha' (purpose, meaning, wealth)
• bhūta – become, past, existing, being
  adjective
  Past Passive Participle
  From root 'bhū' (to be, become)
  Root: bhū (class 1)

Note: Predicative adjective for 'tat'.

परिज्ञातवतः (parijñātavataḥ) - for one who has fully known/understood

(adjective)

masculine, singular of parijñātavat

parijñātavat - one who has completely known, one who has fully understood

Past Active Participle

Suffix -vat applied to the past passive participle of root 'jñā' with 'pari'

Prefix: pari

Root: jñā (class 9)

Note: Genitive singular masculine, 'for one who has known'.

शिवात्म (śivātma) - the auspicious Self, the Self that is Śiva

(noun)

Nominative, masculine, singular of śivātman

śivātman - auspicious soul/Self, Śiva as the Self

Compound type : karmadhāraya (śiva+ātman)

• śiva – auspicious, propitious, benevolent; the deity Śiva
  adjective
• ātman – self, soul, spirit, essential nature
  noun (masculine)

Note: Predicative noun.