योगवासिष्ठः yogavāsiṣṭhaḥ - book-7, chapter-91, verse-48

एतत्सत्यपरिज्ञानं यस्योत्पन्नमखण्डितम् ।
न तस्य पञ्चभूतानि न दृश्यद्रष्टृविभ्रमः ॥ ४८ ॥

etatsatyaparijñānaṃ yasyotpannamakhaṇḍitam ,
na tasya pañcabhūtāni na dṛśyadraṣṭṛvibhramaḥ 48

48. etat satya-parijñānam yasya utpannam akhaṇḍitam
na tasya pañca-bhūtāni na dṛśya-draṣṭṛ-vibhramaḥ

48. yasya etat akhaṇḍitam satya-parijñānam utpannam,
tasya pañca-bhūtāni na,
na dṛśya-draṣṭṛ-vibhramaḥ

48. For the one in whom this true, undivided understanding (parijñāna) has arisen, for him there are no (separate) five elements (pañcabhūtāni), nor the delusion (vibhrama) of the perceiver and the perceived.

Words meanings summery:

• एतत् (etat) - this, this here

• सत्य-परिज्ञानम् (satya-parijñānam) - refers to the highest spiritual understanding (parijñāna) of ultimate reality (true understanding, perfect knowledge of truth)

• यस्य (yasya) - of whom, whose, for whom

• उत्पन्नम् (utpannam) - arisen, produced, manifested

• अखण्डितम् (akhaṇḍitam) - implying a complete, holistic understanding without divisions (unbroken, undivided, undifferentiated)

• न (na) - not, no

• तस्य (tasya) - of him, for him, his

• पञ्च-भूतानि (pañca-bhūtāni) - referring to earth, water, fire, air, and ether/space, which constitute the material world (the five elements)

• न (na) - not, no

• दृश्य-द्रष्टृ-विभ्रमः (dṛśya-draṣṭṛ-vibhramaḥ) - the erroneous perception of duality between subject and object (the delusion of the perceived and the perceiver)

Words meanings and morphology

एतत् (etat) - this, this here

(pronoun)

Nominative, neuter, singular of etad

etad - this, this one

सत्य-परिज्ञानम् (satya-parijñānam) - refers to the highest spiritual understanding (parijñāna) of ultimate reality (true understanding, perfect knowledge of truth)

(noun)

Nominative, neuter, singular of satya-parijñāna

satya-parijñāna - true understanding, perfect knowledge of truth

Compound type : tatpuruṣa (satya+parijñāna)

• satya – true, real, truthful
  adjective (neuter)
  From 'sat' (existent)
• parijñāna – perfect knowledge, complete understanding, comprehension
  noun (neuter)
  From 'pari' (around, completely) + 'jñā' (to know)
  Prefix: pari
  Root: jñā (class 9)

यस्य (yasya) - of whom, whose, for whom

(pronoun)

Genitive, masculine/neuter, singular of yad

yad - who, which, what

उत्पन्नम् (utpannam) - arisen, produced, manifested

(participle)

Nominative, neuter, singular of utpanna

utpanna - arisen, produced, born, manifested

Past Passive Participle

From 'ut' (up) + 'pad' (to go, to arise)

Prefix: ut

Root: pad (class 4)

अखण्डितम् (akhaṇḍitam) - implying a complete, holistic understanding without divisions (unbroken, undivided, undifferentiated)

(participle)

Nominative, neuter, singular of akhaṇḍita

akhaṇḍita - unbroken, undivided, complete, undifferentiated

Past Passive Participle (negated)

Negation 'a-' of 'khaṇḍita' (broken, divided), from root 'khaṇḍ' (to break)

Compound type : bahuvrīhi (implied) / negative prefix (a+khaṇḍita)

• a – not, un-
  indeclinable
  Negative prefix
• khaṇḍita – broken, divided, fragmented
  past passive participle (masculine)
  Past Passive Participle
  From root 'khaṇḍ' (to break)
  Root: khaṇḍ (class 1)

न (na) - not, no

(indeclinable)

तस्य (tasya) - of him, for him, his

(pronoun)

Genitive, masculine/neuter, singular of tad

tad - that, he, she, it

पञ्च-भूतानि (pañca-bhūtāni) - referring to earth, water, fire, air, and ether/space, which constitute the material world (the five elements)

(noun)

Nominative, neuter, plural of pañca-bhūta

pañca-bhūta - the five elements (ether, air, fire, water, earth)

Compound type : dvigu (pañca+bhūta)

• pañca – five
  numeral
• bhūta – element, creature, being, past
  noun (neuter)
  Past Passive Participle
  From root 'bhū' (to be)
  Root: bhū (class 1)

न (na) - not, no

(indeclinable)

दृश्य-द्रष्टृ-विभ्रमः (dṛśya-draṣṭṛ-vibhramaḥ) - the erroneous perception of duality between subject and object (the delusion of the perceived and the perceiver)

(noun)

Nominative, masculine, singular of dṛśya-draṣṭṛ-vibhrama

dṛśya-draṣṭṛ-vibhrama - delusion of the seen and the seer

Compound type : dvandva-tatpuruṣa (dṛśya+draṣṭṛ+vibhrama)

• dṛśya – visible, perceived, object of sight
  gerundive/noun (neuter)
  Gerundive/potential passive participle
  From root 'dṛś' (to see)
  Root: dṛś (class 1)
• draṣṭṛ – seer, perceiver, observer
  noun (masculine)
  Agent noun from root dṛś
  Suffix -tṛ forming agent noun
  Root: dṛś (class 1)
• vibhrama – delusion, error, confusion, bewilderment
  noun (masculine)
  From 'vi' (apart) + 'bhram' (to wander)
  Prefix: vi
  Root: bhram (class 1)