योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-62, verse-22

रूपालोकमनस्कारः कुतो नामात्मनामिति ।
ब्रूहि मे भगवंस्तत्त्वं यथावृत्तश्च निश्चयम् ॥ २२ ॥

rūpālokamanaskāraḥ kuto nāmātmanāmiti ,
brūhi me bhagavaṃstattvaṃ yathāvṛttaśca niścayam 22

22. rūpālokamanaskāraḥ kutaḥ nāma ātmanām iti brūhi
me bhagavan tattvam yathāvṛttaḥ ca niścayam

22. bhagavan,
me tattvam ca yathāvṛttaḥ niścayam brūhi rūpālokamanaskāraḥ ātmanām kutaḥ nāma iti?

22. How can the perception of forms and the acts of mind (manaskāra) truly belong to the self (ātman)? O Lord, please tell me the truth of this matter, and the definite understanding of how it actually is.

Words meanings summery:

• रूपालोकमनस्कारः (rūpālokamanaskāraḥ) - The faculty of perceiving visible objects and the subsequent mental processing. (perception of forms and mental attention)

• कुतः (kutaḥ) - Asking about the source or possibility of these functions in the ātman. (from where, how, why)

• नाम (nāma) - Adds emphasis to the question 'how indeed?'. (indeed, by name, a particle of emphasis or interrogation)

• आत्मनाम् (ātmanām) - Refers to the individual self (ātman), implicitly questioning its capacity for these functions. (of the selves, of the souls)

• इति (iti) - Marks the end of Rāma's implicit question. (thus, this, so, (quotation marker))

• ब्रूहि (brūhi) - A command to Vasiṣṭha to explain. (tell, speak)

• मे (me) - Dative object of 'brūhi'. (to me, for me)

• भगवन् (bhagavan) - Addressed to Vasiṣṭha. (O Lord, O venerable one)

• तत्त्वम् (tattvam) - The true nature of the phenomenon Rāma is asking about. (truth, reality, principle)

• यथावृत्तः (yathāvṛttaḥ) - Describing the certainty as being in accordance with reality, as it truly occurred. (as it happened, as it is, as it truly occurred)

• च (ca) - Connects 'tattvam' and 'niścayam'. (and, also)

• निश्चयम् (niścayam) - The precise and certain knowledge Vasiṣṭha is asked to impart. (certainty, conviction, definite conclusion)

Words meanings and morphology

रूपालोकमनस्कारः (rūpālokamanaskāraḥ) - The faculty of perceiving visible objects and the subsequent mental processing. (perception of forms and mental attention)

(noun)

Nominative, masculine, singular of rūpālokamanaskāra

rūpālokamanaskāra - perception of forms and mental attention

Compound type : dvandva or karmadhāraya (rūpa+āloka+manaskāra)

• rūpa – form, shape, appearance, color, visible object
  noun (neuter)
• āloka – seeing, perception, sight, light
  noun (masculine)
  From ā-√lok (to see).
  Prefix: ā
  Root: lok (class 1)
• manaskāra – attention, mental act, act of mind
  noun (masculine)
  From manas (mind) and √kṛ (to do, make).
  Root: kṛ (class 8)

Note: Subject of the implied question.

कुतः (kutaḥ) - Asking about the source or possibility of these functions in the ātman. (from where, how, why)

(indeclinable)

नाम (nāma) - Adds emphasis to the question 'how indeed?'. (indeed, by name, a particle of emphasis or interrogation)

(indeclinable)

आत्मनाम् (ātmanām) - Refers to the individual self (ātman), implicitly questioning its capacity for these functions. (of the selves, of the souls)

(noun)

Genitive, masculine, plural of ātman

ātman - self, soul, spirit, individual self, essence

Root: an (class 2)

Note: Though plural, it often refers to the singular, generic 'self' or 'individual self' in such philosophical contexts.

इति (iti) - Marks the end of Rāma's implicit question. (thus, this, so, (quotation marker))

(indeclinable)

ब्रूहि (brūhi) - A command to Vasiṣṭha to explain. (tell, speak)

(verb)

2nd person , singular, active, imperative (lot) of brū

Imperative Active

From √brū (to speak), imperative mood, 2nd person singular, active voice.

Root: brū (class 2)

मे (me) - Dative object of 'brūhi'. (to me, for me)

(pronoun)

Dative, singular of asmad

asmad - I, me, my (first person pronoun)

Note: Can also be genitive, but here it's 'tell to me'.

भगवन् (bhagavan) - Addressed to Vasiṣṭha. (O Lord, O venerable one)

(noun)

Vocative, masculine, singular of bhagavat

bhagavat - Lord, venerable, divine, fortunate

तत्त्वम् (tattvam) - The true nature of the phenomenon Rāma is asking about. (truth, reality, principle)

(noun)

Accusative, neuter, singular of tattva

tattva - truth, reality, principle, essence

Note: Object of 'brūhi'.

यथावृत्तः (yathāvṛttaḥ) - Describing the certainty as being in accordance with reality, as it truly occurred. (as it happened, as it is, as it truly occurred)

(adjective)

Nominative, masculine, singular of yathāvṛtta

yathāvṛtta - as it happened, as it truly is, accurate

Past Passive Participle

Compound with yathā (as) and vṛtta (P.P.P. of √vṛt, to be, occur).

Compound type : avyayībhāva or karmadhāraya (yathā+vṛtta)

• yathā – as, like, according to
  indeclinable
• vṛtta – happened, occurred, existing, being
  adjective (neuter)
  Past Passive Participle
  From √vṛt (to turn, to be, to occur).
  Root: vṛt (class 1)

Note: Serves as a predicate nominative describing the nature of 'niścayam' implicitly.

च (ca) - Connects 'tattvam' and 'niścayam'. (and, also)

(indeclinable)

निश्चयम् (niścayam) - The precise and certain knowledge Vasiṣṭha is asked to impart. (certainty, conviction, definite conclusion)

(noun)

Accusative, masculine, singular of niścaya

niścaya - certainty, definite conclusion, conviction, decision

Root: ci (class 5)

Note: Object of 'brūhi'.