योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-43, verse-6

विभ्रमात्मा यथा यक्षो यक्षलोकश्च ते मिथः ।
सद्रूपौ सुस्थितौ मिथ्या तथाहंत्वजगद्भ्रमौ ॥ ६ ॥

vibhramātmā yathā yakṣo yakṣalokaśca te mithaḥ ,
sadrūpau susthitau mithyā tathāhaṃtvajagadbhramau 6

6. vibhrama-ātmā yathā yakṣaḥ yakṣa-lokaḥ ca te mithaḥ
sat-rūpau su-sthitau mithyā tathā ahaṃtva-jagatbhramau

6. yathā vibhrama-ātmā yakṣaḥ ca yakṣa-lokaḥ te mithaḥ sat-rūpau
su-sthitau mithyā tathā ahaṃtva-jagatbhramau (mithyā)

6. Just as the yaksha, whose essence (ātman) is illusion, and the yaksha-world, though mutually appearing real and well-established, are in fact false; similarly, the ego-sense (ahaṅkāra) and the delusion of the world are also false.

Words meanings summery:

• विभ्रम-आत्मा (vibhrama-ātmā) - whose essence is delusion, having an illusory nature

• यथा (yathā) - just as, as

• यक्षः (yakṣaḥ) - a yaksha

• यक्ष-लोकः (yakṣa-lokaḥ) - the yaksha-world, world of yakshas

• च (ca) - and, also

• ते (te) - those two

• मिथः (mithaḥ) - mutually, reciprocally, together

• सत्-रूपौ (sat-rūpau) - appearing real, having the form of reality

• सु-स्थितौ (su-sthitau) - well-established, firm, stable

• मिथ्या (mithyā) - falsely, unreal, illusory

• तथा (tathā) - similarly, just so

• अहंत्व-जगत्भ्रमौ (ahaṁtva-jagatbhramau) - the ego-sense and the world-delusion

Words meanings and morphology

विभ्रम-आत्मा (vibhrama-ātmā) - whose essence is delusion, having an illusory nature

(noun)

Nominative, masculine, singular of vibhrama-ātman

vibhrama-ātman - one whose nature is confusion or delusion, illusory self

Compound type : Bahuvrihi (vibhrama+ātman)

• vibhrama – delusion, error, confusion, whirling, going astray
  noun (masculine)
  Prefix: vi
  Root: bhram (class 1)
• ātman – self, soul, essence, nature, spirit (ātman)
  noun (masculine)

Note: Used here as an adjective for 'yakṣaḥ'

यथा (yathā) - just as, as

(indeclinable)

यक्षः (yakṣaḥ) - a yaksha

(noun)

Nominative, masculine, singular of yakṣa

yakṣa - a class of supernatural beings, usually benevolent, guardians of treasures

यक्ष-लोकः (yakṣa-lokaḥ) - the yaksha-world, world of yakshas

(noun)

Nominative, masculine, singular of yakṣaloka

yakṣaloka - the world or realm of yakshas

Compound type : Tatpurusha (yakṣa+loka)

• yakṣa – yaksha
  noun (masculine)
• loka – world, realm, people
  noun (masculine)

च (ca) - and, also

(indeclinable)

ते (te) - those two

(pronoun)

Nominative, masculine, dual of tad

tad - that, those

Note: Refers to yakṣa and yakṣaloka

मिथः (mithaḥ) - mutually, reciprocally, together

(indeclinable)

सत्-रूपौ (sat-rūpau) - appearing real, having the form of reality

(adjective)

Nominative, masculine, dual of sat-rūpa

sat-rūpa - having a real form, whose form is reality, appearing real

Compound type : Tatpurusha (sat+rūpa)

• sat – being, existent, real, good
  adjective
  Present Active Participle used nominally/adjectivally
  Derived from root as (to be)
  Root: as (class 2)
• rūpa – form, shape, appearance, beauty
  noun (neuter)

सु-स्थितौ (su-sthitau) - well-established, firm, stable

(adjective)

Nominative, masculine, dual of susthita

susthita - well-situated, well-established, firm, stable, comfortable

Past Passive Participle

Derived from root sthā (to stand) with upasarga su-

Compound type : Pradi-Samāsa (su+sthita)

• su – good, well, excellent
  indeclinable
• sthita – stood, situated, established, firm
  adjective (masculine)
  Past Passive Participle
  Derived from root sthā
  Root: sthā (class 1)

मिथ्या (mithyā) - falsely, unreal, illusory

(indeclinable)

तथा (tathā) - similarly, just so

(indeclinable)

अहंत्व-जगत्भ्रमौ (ahaṁtva-jagatbhramau) - the ego-sense and the world-delusion

(noun)

Nominative, masculine, dual of ahaṃtva-jagatbhrama

ahaṁtva-jagatbhrama - the ego-sense and the delusion of the world

Compound type : Dvandva (ahaṃtva+jagatbhrama)

• ahaṃtva – 'I'-ness, ego-sense
  noun (neuter)
• jagatbhrama – world-delusion, illusion of the world
  noun (masculine)