योगवासिष्ठः yogavāsiṣṭhaḥ - book-4, chapter-19, verse-34

समाक्रान्तेन्द्रियच्छिद्रो यः क्षुब्धो वायुना यदा ।
परिपश्यति तज्जाग्रदित्याहुर्मुनिसत्तमाः ॥ ३४ ॥

samākrāntendriyacchidro yaḥ kṣubdho vāyunā yadā ,
paripaśyati tajjāgradityāhurmunisattamāḥ 34

34. samākrāntendriyacchidraḥ yaḥ kṣubdhaḥ vāyunā yadā
paripaśyati tat jāgrat iti āhuḥ munisattamāḥ

34. yadā yaḥ samākrāntendriyacchidraḥ vāyunā kṣubdhaḥ (san) tat paripaśyati,
(tadā) munisattamāḥ tat jāgrat iti āhuḥ.

34. When one's sense-apertures are fully engaged, and one is agitated by the vital energy (vāyu), and then one perceives (the external world), the best among the sages (muni) call that the waking state.

Words meanings summery:

• समाक्रान्तेन्द्रियच्छिद्रः (samākrāntendriyacchidraḥ) - a state where external stimuli fully engage the sense organs (whose sense-apertures are fully assailed/occupied)

• यः (yaḥ) - referring to the person experiencing the waking state (who, which (masculine singular nominative))

• क्षुब्धः (kṣubdhaḥ) - referring to the person whose vital energies are agitated (agitated, disturbed, shaken)

• वायुना (vāyunā) - by the vital energy (prāṇa) or an agitated mind-wind (by the wind, by the vital air)

• यदा (yadā) - introducing a temporal condition (when, at what time)

• परिपश्यति (paripaśyati) - perceiving the external world comprehensively (sees all around, thoroughly perceives, observes)

• तत् (tat) - refers to the object of perception (the external world) or the state itself (that, it (neuter singular accusative/nominative))

• जाग्रत् (jāgrat) - specifically, the state of wakefulness as defined by engagement with external senses and vital energy (waking, awake; the waking state)

• इति (iti) - marks the preceding word as a designation (thus, in this way, so-called)

• आहुः (āhuḥ) - refe to the declaration by the sages (they say, they declare)

• मुनिसत्तमाः (munisattamāḥ) - the authoritative figures defining the states of consciousness (the best of sages, excellent ascetics)

Words meanings and morphology

समाक्रान्तेन्द्रियच्छिद्रः (samākrāntendriyacchidraḥ) - a state where external stimuli fully engage the sense organs (whose sense-apertures are fully assailed/occupied)

(adjective)

Nominative, masculine, singular of samākrāntendriyacchidra

samākrāntendriyacchidra - whose sense-apertures are fully assailed/occupied; having fully engaged sense-apertures

Bahuvrīhi compound.

Compound type : bahuvrīhi (samākrānta+indriyacchidra)

• samākrānta – fully assailed, completely overcome, thoroughly entered
  adjective (masculine)
  Past Passive Participle
  Prefixes 'sam-' + 'ā-' + root 'kram-' (to step, go, assail).
  Prefixes: sam+ā
  Root: kram (class 1)
• indriyacchidra – opening of a sense organ, sense-aperture
  noun (neuter)
  Compound noun.

Note: Qualifies the implied subject, 'he'.

यः (yaḥ) - referring to the person experiencing the waking state (who, which (masculine singular nominative))

(pronoun)

Nominative, masculine, singular of yad

yad - which, what

Relative pronoun.

Note: Subject of the dependent clause.

क्षुब्धः (kṣubdhaḥ) - referring to the person whose vital energies are agitated (agitated, disturbed, shaken)

(adjective)

Nominative, masculine, singular of kṣubdha

kṣubdha - agitated, disturbed, shaken, troubled

Past Passive Participle

Derived from root kṣubh- (to agitate, disturb).

Root: kṣubh (class 4)

Note: Qualifies 'yaḥ'.

वायुना (vāyunā) - by the vital energy (prāṇa) or an agitated mind-wind (by the wind, by the vital air)

(noun)

Instrumental, masculine, singular of vāyu

vāyu - wind, air, vital air, prāṇa, a specific deity

Root: vā (class 2)

Note: Indicates the agent of agitation.

यदा (yadā) - introducing a temporal condition (when, at what time)

(indeclinable)

Temporal adverb, correlative to 'tadā' (implied).

परिपश्यति (paripaśyati) - perceiving the external world comprehensively (sees all around, thoroughly perceives, observes)

(verb)

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

Present Tense

Present stem 'paripaśya' from root 'dṛś' with prefix 'pari-'.

Prefix: pari

Root: dṛś (class 1)

तत् (tat) - refers to the object of perception (the external world) or the state itself (that, it (neuter singular accusative/nominative))

(pronoun)

Accusative, neuter, singular of tad

tad - that, this, he, she, it

Demonstrative pronoun.

Note: Object of 'paripaśyati'.

जाग्रत् (jāgrat) - specifically, the state of wakefulness as defined by engagement with external senses and vital energy (waking, awake; the waking state)

(noun)

Nominative, neuter, singular of jāgrat

jāgrat - waking, awake; the waking state

Present Active Participle

Derived from root jāgṛ- (to wake, be awake).

Root: jāgṛ (class 2)

Note: Predicate nominative for 'tat'.

इति (iti) - marks the preceding word as a designation (thus, in this way, so-called)

(indeclinable)

Particle.

Root: i (class 2)

आहुः (āhuḥ) - refe to the declaration by the sages (they say, they declare)

(verb)

3rd person , plural, active, perfect (lit) of ah

Perfect Tense (Irregular)

Irregular perfect tense form, often used with present meaning.

Root: ah (class 2)

मुनिसत्तमाः (munisattamāḥ) - the authoritative figures defining the states of consciousness (the best of sages, excellent ascetics)

(noun)

Nominative, masculine, plural of munisattama

munisattama - the best of sages, excellent ascetic

Compound noun (karmadhāraya), with superlative suffix -tama.

Compound type : karmadhāraya (muni+sattama)

• muni – sage, ascetic, silent one, seer
  noun (masculine)
  Derived from root man- (to think) with suffix -i.
  Root: man (class 4)
• sattama – best, excellent, most eminent
  adjective (masculine)
  Superlative suffix -tama added to 'sat' (good, excellent).
  Root: as (class 2)

Note: Subject of the sentence.