योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-42, verse-11

तदनन्तात्म चिद्रूपं चेत्यतामिव भावयत् ।
स्वसंस्थमेव ज्ञेयत्वमज्ञत्वमिव गच्छति ॥ ११ ॥

tadanantātma cidrūpaṃ cetyatāmiva bhāvayat ,
svasaṃsthameva jñeyatvamajñatvamiva gacchati 11

11. tat anantātma citrūpam cetyatām iva bhāvayat
svasaṃstham eva jñeyatvam ajñatvam iva gacchati

11. tat,
anantātma,
citrūpam,
cetyatām,
iva,
bhāvayat,
svasaṃstham,
eva,
jñeyatvam,
ajñatvam,
iva,
gacchati

11. That (consciousness), whose essence is the infinite self (ātman) and whose form is pure consciousness, makes itself appear as if it were an object of cognition. Though abiding in its own self, it assumes, as it were, the states of both knowability and unknowability.

Words meanings summery:

• तत् (tat) - That ultimate consciousness (that, it)

• अनन्तात्म (anantātma) - whose self (ātman) is infinite, of infinite spirit

• चित्रूपम् (citrūpam) - whose form is consciousness, having the nature of consciousness

• चेत्यताम् (cetyatām) - object of cognition, thinkability, knowability

• इव (iva) - as if, like, as it were

• भावयत् (bhāvayat) - causing to be, manifesting, making appear

• स्वसंस्थम् (svasaṁstham) - inherent in itself, resting in its own nature

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

• ज्ञेयत्वम् (jñeyatvam) - knowability, the state of being knowable

• अज्ञत्वम् (ajñatvam) - unknowability, the state of being unknowable

• इव (iva) - as if, like, as it were

• गच्छति (gacchati) - goes, attains, reaches

Words meanings and morphology

तत् (tat) - That ultimate consciousness (that, it)

(pronoun)

Nominative, neuter, singular of tad

tad - that, it, this, he, she

अनन्तात्म (anantātma) - whose self (ātman) is infinite, of infinite spirit

(adjective)

Nominative, neuter, singular of anantātman

anantātman - whose self (ātman) is infinite, having an infinite soul

Compound type : bahuvrīhi (ananta+ātman)

• ananta – infinite, endless, boundless
  adjective (masculine/neuter)
• ātman – self, soul, spirit, essence, (ātman)
  noun (masculine)

Note: agrees with 'tat'

चित्रूपम् (citrūpam) - whose form is consciousness, having the nature of consciousness

(adjective)

Nominative, neuter, singular of citrūpa

citrūpa - whose form is consciousness, having the nature of consciousness, pure consciousness

Compound type : bahuvrīhi (cit+rūpa)

• cit – consciousness, knowledge, intelligence
  noun (feminine)
• rūpa – form, shape, nature, appearance
  noun (neuter)

Note: agrees with 'tat'

चेत्यताम् (cetyatām) - object of cognition, thinkability, knowability

(noun)

Accusative, feminine, singular of cetyatā

cetyatā - the state of being an object of thought, knowability, comprehensibility

formed from cetīya (gerundive of cit) + tā

Root: cit (class 1)

इव (iva) - as if, like, as it were

(indeclinable)

भावयत् (bhāvayat) - causing to be, manifesting, making appear

(adjective)

Nominative, neuter, singular of bhāvayat

bhāvayat - causing to be, manifesting, making appear, creating, imagining

Present Active Participle

formed from causative root bhū

Root: bhū (class 1)

Note: agrees with 'tat'

स्वसंस्थम् (svasaṁstham) - inherent in itself, resting in its own nature

(adjective)

Nominative, neuter, singular of svasaṃstha

svasaṁstha - inherent in itself, self-existent, self-abiding, self-contained

Compound type : tatpuruṣa (sva+saṃstha)

• sva – own, one's own self
  pronoun (masculine/neuter)
• saṃstha – abiding in, residing in, being in
  adjective (masculine/neuter)
  formed from root sthā with prefix sam
  Prefix: sam
  Root: sthā (class 1)

Note: agrees with 'tat'

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

(indeclinable)

ज्ञेयत्वम् (jñeyatvam) - knowability, the state of being knowable

(noun)

Accusative, neuter, singular of jñeyatva

jñeyatva - knowability, the state of being an object of knowledge

formed from jñeya + -tva

अज्ञत्वम् (ajñatvam) - unknowability, the state of being unknowable

(noun)

Accusative, neuter, singular of ajñatva

ajñatva - unknowability, the state of being unknown or unknowable

formed from ajñeya + -tva

Compound type : nañ-tatpuruṣa (a+jñatva)

• a – not, non-, un-
  prefix
• jñatva – knowability, the state of being known
  noun (neuter)
  formed from jñā + -tva

इव (iva) - as if, like, as it were

(indeclinable)

गच्छति (gacchati) - goes, attains, reaches

(verb)

3rd person , singular, active, present indicative (laṭ) of gam

Root: gam (class 1)